tihravy  of  Che  t:h^olo3ical  ^^mimvy 

PRINCETON  •  NEW  JERSEY 


John  M.  Krebs 
Donation 


BX  9478  .A4  1831 
Synod  of  Dort  (1618-1619) 
The  articles  of  the  Synod  of 
Dort,  and  its  rejection  of 


3/ 


THE 

ARTICLES 

OP    THE 

SYNOD    OFDGRT, 

AND    ITS 

REJECTION  OF  ERRORS : 

WITH    THE 

HISTORY  OF  EVENTS  WHICH  MADE  WAY  FOR  THAT  SYNOD, 

AS    PUBLISHED    BY    THE 
AUTHORITY  OF  THE  STATES-GENERAL; 

AND    THE 

DOCUMENTS  CONFIRMING  ITS  DECISIONS. 


STranslatetr  from  ti)t  3latin, 
WITH  NOTES,  REMARKS,  AND  REFERENCES. 

BY  THOMAS  SCOTT, 

RECTOR  OF  ASTON  SANDFORD,  BUCKS. 


He  that  is  first  in  his  own  cause  seemeth  just ;  but  his  neighbor  conieth 

and  searcheth  liim."     Prov.  xviii.  7. 
Judge  not  according  to  the  appearance,  but  judge  righteous  judgment." 

John  vii.  24. 

Audi  alteram  partem. 


Witkny 


WILLIAM  WILLIAMS,  GENESEE  STREET. 

Kcvf  York  ;  Collins  &  Hannay,  J.  &  N.  Wliite,  and  H.  C.  Sleight— Philadelphia  ;  Towar,  J.  &  I).  M 

Uogan,  and  John  Grige—13aliimore  :  F.  I.ucas,  Jr.— liostou  :  Crocker  &  Brewster,  and  Hicli 

ardson,  Lord  &  Holbrook— Aiidover  ;  Klagg  &  Gould— Albany  ;  15.  D.  J  ackard  i   Co. 

Little  &  Cummings,    and  Oliver  Steele— Hartford  :    D.  F.  Robinson,  6;  Co. 

New  Haven;     A.  H.  Maltby — Rochester;    Hoyt,  Porter  &   (  o. 

Auburn;  H.  Ivison  &  Co. 

1831. 


Entered  according  to  act  of  Congress,  in  the  year  of  our  Lord  one  thou- 
sand eight  hundred  and  thirty-one ;  by  WilUam  Williams,  as  proprietor, 
in  the  Clerk's  office  of  the  t)istrict  Court  of  the  Northern  District  of 
New  York. 


PRESS  OF 
WILLIAM  WILLIAMS;  UTIO 


TABLE    OF    CONTENTS, 


Adoption— Doctrine  of ,  ...Page  288—293 

Alcinar,  Church  of — Its  Secession,  and  ejection  of  its  Pastors 48 

Amsterdam,  Senate  of— Its  Decision,  and  approved  by  other  Cities,  61-62 

Approbation  of  Judgment  of  S^Tiod  Dort,  by  States  General 137 

Articles  of  Synod  of  Dort 87 — 44 

Misrepresented 93,  &c. 

Errors  respecting  them  rejected 93,  &c. 

Of  Remonstrants,  Five 38  (See  Synod.) 

Arriiinius — His  Character  and  Errors 9 

Is  appointed  Professor  of  Leyden  University 10 

Attacks,  Received  Doctrines 11,  &c. 

Excites  alarm 12 

Is  admonished  by  Church,  Leyden 12,  13 

Declares  his  Opinions  on  Received  Doctrines 26 — 27 

Is  met  by  Gomarus 27 

His  Evasions. 10—13,  17,  20—27,  31 

Indecision  on  important  Point 31,  .32 

Illness  and  Death 33 

Successor  in  University 36 

Annmian  Pastors— Conduct  of 28,  33,  34,  50,  73,  74,  127 

Suspended  and  deposed 72,  74,  128 

Authority  of  Synods  declared 62 

Belgic  Churches — Presbyterian  in  Government 3 

Bertius,  Peter — Heterodox  opinions  of .28 

Calvin — Opinions  of,  not  the  ground  of  Controversy. . .  11,  14,  28,  33,  56 

Causes  of  Disturbances  in  Belgic  Churches 8,  9,  11 

Christ— His  Mediatorial  Character,  Work,  &c.  &c 194—223 

Churches  of  Belgium — Presbyterian 3 

Their  Confession  and  Catechism  opposed 

to  the  Opinions  of  Remonstrants 4 

Church  of  Alcmar  secedes — Its  Pastors  ejected 48 

Confession  of  Faith — Augsburg 147 

Baptist 150 

Bohemian  or  Waldensian 149 

Beloic 149 

English 148 

French 148 

Helvetic 148 

Mennonist 150 

Savoy 150 

Thirty-nine  Articles 149 

Westminster 150 


IV  CONTENTS. 

Conformity  enjoined  by  States  General Page  47, 138 

By  Synod  Dort 142 

Conference  on  subject  of  Difficulties  before  States  General 30 — 32 

Respecting  the  Five  Articles 39,  40,  41 

Persons  composing  it 39 

Time  of  its  Meeting 39 

Its  Proceedings 40,  41 

Is  Concluded .43 

Controversies  between  Arminius  &c.  referred  to  Supreme  Court.  .22,  &c. 

Conversion  and  Repentance 236 — 253 

Doctrine  of,  (See  Method  of  Man's  Conversion.) 

Conventions,  Ecclesiastical — Authority  of 62 

Councils  or  Synods  sanctioned  by  early  usage,  in  cases  of  con- 
troversy  82,  83 

Covenant— God  with  Man 180,  182 

Creation— Work  of 153,  158,  159,  160—163 

Death  of  Christ — Doctrine  of.  as  expressed  in  articles  of  Synod 

of  Dort 99,  100 

Misrepresented — Errors  rejected 101 — 104 

Decision  of  Supreme  Court 24 

Of  Synod  Dort,  concerning  Remonstrants 126 — 129 

Decrees  of  the  States  of  Holland 56,  57 

Doctrines  of,  (See  Predestination.) 
Deliverance  of  Man  from  the  Fall,  (See  Redemption.) 

Delph— Conference  of 53,  56 

Synod  of— Its  Proceedings 72 — 74' 

Delegates  to  States  General  from  Belgic  Churches 50,  51 

'  Represent  the  afflicted  state  of  the  Churches 51 

Petition  for  General  Synod 51 

The  matter  Postponed 51 

Depravity,  Original — Doctrine  of,  (See  Fall  of  Man.) 
Difficulties  relating  to  Arminius,  referred,  (See  Controversies.) 

Disturbances  in  Belgic  Churches — Origin  of 8,  9,  11,  &c. 

Caused  by  the  Remonstrants 49,  52, 127 

Doctrines  of  Reformed  Churches — Opposed  and  misre- 
presented  29,  34,  36,  71,  50,  51 

Doctrinal  Points  Controverted  before  Synod  Dort 78 

Dort — Synod  of,  (See  Synod) — Its  Judgment 78 

Its  Articles 86 

Eflcctuai  Calling 248,  249,  251,  (See  Repentance.) 

Election — Doctrine  of,  Controverted 41,  (See  Predestination.) 

Episcopius — Elected  Professor  Leyden  University 49 

Errors  of  the  Arminians 26,  27,  28,  42,  44,  93,  &c.  127 

Evasions  of  Arminius  and  his  adherents,  20,21,  23,  25,  27,  28,  67—69,  79 

i'aitli 255,  274,  288,  (See  Justification.) 

Fall  of  Man— Doctrine  of 163,  173,  178, 179,  181,  184 

As  expressed  in  Articles  Synod  Dort 105 — 110 

Misrepresented — Errors  rejected Ill — 115 

Fsstus 52,  55 

Five  Points  of  Doctrine  Controverted  in  Synod  Dort 78,  80 

Rejected  bv  Synod 126 

Free  Will '. .   J65,  178,  181 

Gomarus 27,  49 

Good  Works 255,  262,  269,  277,  285,  286,  (See  Justification.) 

Gospel  and  Eaw 224 — 23j» 


CONTENTS.  V 

Grotius — Mission  of,  to  England  on  Controversy Page  57,  61,  77 

Is  condemned  to  Banishment 77 

Harmony  of  Confessions  of  Faith 145,  (See  Confessions.) 

Preface  to  it 147 

Heylen's  History  of  Synod  Dort,  a  Misrepresentation 2 

Misrepresentations  of  Articles  Synod  Dort 86,  &c. 

History  Synod  of  Dort  Published  by  Authority 1 

Innovations — Introduction  of,  by  Arniinian  Pastors 35,  49,  50,  63 

Intolerance  of  Synod  Dort  towards  Remonstrants,  charge  of 129 

James  I.  remonstrates  against  appointment  of  Vorstius  Professor 

Leyden  University 44,  57 

Admonishes  States  General  of  their  duty 63 

Urges  the  Convocation  of  a  General  Synod 63,  66 

Complains  of  ijidignity  offered  to  him 68 

Is  addressed  by  States  General 75 

Jesus  Christ — His  person,  natm-e,  offices,  (See  Redemption.) 

Judgment  of  Synod  Dort 78,  (See  Synod  Dort.) 

Junius — Professor  in  Leyden  University — his  death — is  succeeded 

by  Ai-minius 9,  10 

Justification  by  Faith,  Good  Works 253,  289,  300,  &c. 

Law  and  Gospel 224 — 235 

Letters  missive  of  States  General  to  call  Synod  Dort 75 

To  whom  addressed 75 

Man's  Corruption — Doctrine  of,  (See  Fall  of  Man.) 

Measures  adopted  to  propagate  error,  by  Remonstrants 51,  52,  56 

Mediator,  (See  Christ.) 

Methods  of  Man's  Conversion  to  God,  Doctrine  of — as  expressed 

in  Articles  Synod  Dort 105 

Misrepresented — Errors  Rejected Ill,  115 

Misrepresentations  of  Arminians 36,50,  52,78,  101 — 115 

National  Synod,  (See  Synod  of  Dort.) 

Objections  to  the  Received  Doctrines  by  j\rminius 26,  29 

Original  Sin,  (See  Fall  of  Man.) 

Orthodox  Pastors  ejected 49,  50 

Pastors  Armmian— Violent  Proceedings  of 33,  34, 47,  50,  51,  72 

Deposed  by  Synod  Dort 128 

Orthodox— Ejected 48,50,  62 

Pelagms  and  his  followers— Sentiments  of 301 — 304 

Persecution  by  Remonstrants 49, 61,  66,  (See  Remonstrants.) 

Perseverance — Doctrine  of 290 

As  expressed  in  Articles  Synod  Dort 116 — 120 

Misrepresented— Errors  Rejected 93 — 98 

Pomts  Controverted  before  States  General 31,  32 

Predestination — Doctrine  of 185 — 193 

As  expressed  in  Articles  Synod  Dort 87 — 93 

Misrepresented— Errors  Rejected 93 — 98 

Preface  to  Articles  of  Synod  Dort 78 — 80 

Prince  of  Orange 66,  72,  80 

His  attachment  to  the  Orthodox  Doctrines 61,  &c. 

His  desire  to  remedy  existing  evils 64 

Proposition  for  Restoration  of  Peace 52,  53 

Approved  by  States  Holland 53 

Parties  meet 53,  54 

Terms  proposed,  but  rejected 54,  55 

Providence  of  God— Doctrine  of 153,  1 59,  161 

1* 


VI  CONTENTS, 

Reconciliation  attempted,  (See  Proposition.) 

Redemption,  Doctrine  of Page  194 — 223J 

As  expressed  in  Articles  Synod  Dort 99,  100 

Misrepresented — Errors  rejected 101 — 104 

Redeemer  of  Mankind,  (See  Redemption.) 

Refoi-med  Churches — Doctrines  of,  misrepresented. . .  .29,  34,  36,  50,  70 

Regeneration,  (See  Conversion.) 

Remarks  on  Preface  to  Articles  of  Synod  Dort 81 — 84 

On  Decision  Synod  Dort  concerning  Remonstrants 129 

On  its  approval  by  States  General 138 — 143 

Remedy  for  existing  evils  desired 63,  &c. 

A  National  Synod  generally  urged 63 — 69 

Opposed  by  Remonstrants .'. 65 

Remonstrance  presented  to  States  General 35 

Remonstrants — why  so  called 35 

Reprehensible  conduct  of 33 — 35 

Resort  to  armed  force,  &c 61,  65,  72 

Their  proceedings 50,  65,  66,  71 

Reprobation,  Doctzine  of  controverted 41 

Repentance  and  Conversion 236 — 253 

Revisal  of  Confession  and  Catechism  m-ged 15 

Rotterdam,  Church   of,   secedes 48 

Its  Pastoi's  ejected 48 

Sanctiflcation,  Doctrine  of 288 — 293,  &c. 

Saviour  of  the  World — his  person,  character,  offices,  (See  Redemption.) 

Schism,  charge  of 61 

Separation  from  Remonstrants — its  causes 47 — 49 

Settlement  of  Controversy  by  a  Synod,  evaded  byArminius. .  .22,  33,  35 
Sin  and  Fall  of  Man,  (See  Fall  of  Man.) 

Six  Points  of  Doctrine,  Basis  of  Dispute 53 

Socinianism  of  Vorstius  and  his  Students 44,  45 

Secretly  propagated  by  them 45 

Its  adherents  expelled 45 

States  Genei-al  authorize  Publication  of  History  Synod  Dort 1 

Call  a  Convention 16,  1 7 

Hold  Conference  on  difficulties  in  churches 30 — 32 

Decree  a  National  Synod 66,  69,  76 

Address  James  I , 75 

Send  Letters  to  call  Synod  Dort 75 

Enjoin  toleration  on  the  parties 58,  59 

Approve  of  the  Decision  Synod  Dort 137 

Enjoin  conformity  to  it 137,  138 

Successor  to  Armmius — Election  contested 36,  37,  43 

Supreme  Court,  Decision  of  (See  Decision.) 
Synod  of  Dort,  or  National    Synod 

Proposed 14,  15,  16,  29,  40,  46,  55 

Manner  of  its  Constitution 17,  &c.  70 

Opposed  by  the  Remonstrants 19,  65,  67,  69 

Decreed  by  the  States  General 66,  69,  76 

Of  whom  composed 75,  78 

Time  and  place  of  its  meeting 69,  75,  78 

Its  sole  object 69 

Deputies  to  it 69,  70 

Its  Judgment 78 

Its  Doctrines  unanimously  adopted 75,  81 


CONTENTS.  YH 

Synod  of  Dort,  Errors  rejected  by  it Page  93 — 124 

Conclusion 124 

Decision  concerning  Remonstrants 126,  &.c. 

Scott's  Opinion  of  its  Articles 84 

Admonishes  Orthodox  Pastors 128 

Renders  thanks  to  States  General 129 

South  Holland,  Proceedings  of 13,  14 

Delph,  Proceedings  of 72 — 74  (See  Delph.) 

Gorinchem 16 

Synods,  Provincial 

Held  by  ihe  churches,  preparatory  to  Synod  Dort 70 — 72 

Proceedings  of 72 — 75 

Synodical  Conventions,  Opposition  to 29,  33,  35 

Tergiversations  of  the  Remonstrants 56,  57,  59,  67,  68 

Toleration  advocated  by  Remonstrants  from  sinister  motives. . .  .46 — 58 

Decreed  by  the  States  General 58,  59 

Injurious  in  its  results 60 

Not  granted  to  Remonstrants 85 

Treatment  of  Remonstrants  by  Synod  Dort,  remarked  upon. . . .  132 — 136 

Usurpation  of  Remonstranis 56,  61,  &c. 

ITtenbogardus,  his  great  influence  and  character,  29, 36,  43,  49, 56,  59, 60,  72 

Is  deposed 73 

V^enator,  Adolphus — his  impudent  conduct 29,  30,  72 

Vorstius — Election  of  to  Lcyden  Professorship  contested 37 

Is  heard  in  Conference  before  States  General 42 

His  tieterodoxy 42,  44 

His  Election  prevented 43 


%fi^. 


PREFACE 


The  maimer  in  which  the  author  was  brought  to  the  deter- 
mination of  adding  the  present  work  to  all  his  former  pub- 
lications, will  appear  more  fully  in  the  introduction  to  the 
articles  of  the  Synod  of  Dordrecht,  or  Dort.  In  general,  he 
had  erroneously  adopted  and  aided  in  circulating  a  gross 
misrepresentation  of  the  Synod  and  its  decisions,  in  his  '*  Re- 
marks on  the  Refutation  of  Calvinism  ;"  and,  having  discov- 
ered his  mistake  previously  to  the  publication  of  a  second 
edition  of  that  work,  he  was  induced  to  do  what  he  could,  to 
counteract  that  misrepresentation,  and  to  vindicate  the  Synod 
from  the  atrocious  calumnies  with  which  it  has  been  wilfully 
or  inadvertently  traduced.  But  other  motives  concurred  in 
disposing  him  to  giving  his  attempt  its  present  form*  and  order. 

1.  A  very  interesting  and  important  part  of  ecclesiastical 
history  has  been  obscured  and  overwhelmed  in  unmerited 
disgrace,  by  the  misrepresentations  given  of  this  Synod  and 
its  articles,  especially  in  this  nation  ;  in  which  very  few,  even 
among  studious  men,  know  accurately  the  circumstances 
which  led  to  the  convening  of  this  Synod,  and  the  real  nature 
and  import  of  its  decisions.  To  excite,  therefore,  others 
more  conversant  in  these  studies,  and  better  qualified  for  the 
service,  to  examine  this  part  of  ecclesiastical  history,  and  to 
do  impartial  justice  to  it,  is  one  object  which  the  author  has 
in  view. 

2.  He  purposes  to  prove,  that  the  doctrines  commonly 
termed  Calvinistic,  whether  they  be  or  be  not  the  doctrines  of 


X  PREFACE. 

scriptural  Christianity,  may  yet  be  so  stated  and  explained, 
without  any  skilful  or  labored  efforts,  as  to  coincide  with  the 
strictest  practical  views  of  our  holy  religion  ;  and  so  as  greatly 
to  encourage  and  promote  genuine  holiness,  considered  in  its 
most  expanded  nature,  and  in  its  effects  on  all  our  tempers, af- 
fections, words,  and  actions,  in  relation  to  God  and  to  all 
mankind. 

3.  In  a  day  when  these  doctrines  are  not  only  proscribed 
in  a  most  hostile  manner  on  one  side,  but  deplorably  misun- 
derstood and  perverted  by  many  on  the  other  side  ;  the  author 
desired  to  add  one  more  testimony  against  these  misappre- 
hensions and  perversions,  by  showing  in  what  a  holy,  guarded, 
and  reverential  manner,  the  divines  of  this  reprobated  Synod 
stated  and  explained  these  doctrines;  compared  with  the 
superficial,  incautious,  and  often  unholy  and  presumptuous 
manner  of  too  many  in  the  present  day.  And  if  any  indivi- 
dual, or  a  few  individuals,  should  by  this  publication  be  induced 
to  employ  superior  talents  and  advantages,  in  counteracting 
these  unscriptural  and  pernicious  statements,  his  labor  will  be 
amply  compensated. 

4.  The  author  desired  to  make  it  manifest,  that  the  devia- 
tions from  the  creeds  of  the  reformed  churches  in  those  points 
which  are  more  properly  called  Calvini«tic,  is  seldom,  for 
any  length  of  time,  kept  separate  from  deviations  in  those 
doctrines,  which  are  moi-e  generally  allowed  to  be  essential  to 
vital  Christianity.  It  must,  indeed,  appear  from  the  history 
with  which  the  work  begins,  that  the  progress  is  easy  and 
almost  unavoidable,  from  the  controversial  opposition  to  per- 
sonal election,  to  the  explaining  away  of  original  sin,  regene- 
ration by  the  Holy  Spirit,  justification  by  faith  alone,  and  even 
of  the  aton,ement  and  deity  of  Christ :  and  that  the  opponents 
of  the  Synod  of  Dort,  and  the  Remonstrants  in  general,  were 
far  more  favorable  to  Pelagians,  nay,  to  Socinians,  than  to 
Calvinists  ;  and  were  almost  universally  unsound,  in  what  are 
commonly  called  orthodox  doctrines,  and  many  of  them  far 


PREFACE.  XI 

from  conscientious  in  their  conduct.  Indeed,  it  will  appear 
undeniable,  that  the  opposition  made  to  them  by  the  Contra- 
Remonstrants,  was  much  more  decidedly  on  these  grounds, 
than  because  they  opposed  the  doctrine  of  personal  election, 
and  the^nal  perseverance  of  true  behevers  as  connected  with  it. 

5.  The  author  purposed  also,  by  means  of  this  publication 
to  leave  behind  him,  in  print,  his  deliberate  judgment  on  sev- 
eral controverted  points,  which  must  otherwise  have  died  with 
him,  or  have  been  published  separately,  for  which  he  had  no 
inclination.  But  he  has  here  grafted  them  as  notes  or  remarks 
on  the  several  parts  of  this  work  ;  and  he  trusts  he  has  now 
done  with  all  controversy. 

It  is  doubtless  vain  to  attempt  any  thing  against  many  of 
those  opponents,  who  succeed  to  each  other,  with  sufficient 
variety,  as  to  the  grounds  on  which  they  take  their  stand,  and 
from  which  they  make  the  assault ;  but  in  some  respects  nearly 
in  the  same  course  of  misapprehension,or  misrepresentation, 
as  to  the  real  sentiments  of  those  whom  they  undertake  to 
refute.  It  suffices  to  say  of  them,  "  neither  can  they  prove 
the  things  of  which  they  accuse  us  :"  and  to  say  to  them, 
"thou  shalt  not  bear  false  witness  against  thy  neighbor." 
But  indeed  Calvinists  seem  to  be  no  more  considered  as 
neighbors  by  many  Anti  Calvinists,  than  the  Publicans,  Sama- 
ritans, and  Gentiles,  were  by  the  Scribes  and  Pharisees  ! 

After  all  that  has  been  published  on  these  subjects,  the 
groundless  charges  brought  by  many  against  the  whole 
body,  cannot  be  considered  as  excusable  misapprehension. 
They  must  be  either  intentional  misrepresentation,  or  the  in- 
excusable presumption  of  writing  on  subjects  which  the  writers 
have  never  studied,  and  against  persons  and  description  of  per- 
sons of  whose  tenets,  amidst  most  abundant  means  of  informa- 
tion, they  remain  wilfully  ignorant.  A  fair  and  impartial  oppo- 
nent is  entitled  to  respect,  but  I  can  only  pity  such  controver- 
sialists. 

THOMAS  SCOTT. 

ASTON  SANDFORD, 
MARCH  15, 1818. 


THE 

PREFACE. 

TO  THE  REFORMED  CHURCHES  OF  CHRIST, 

IN  WHICH    THE    RISE    AND    PROGRESS    OF    THOSE    CONTROVERSIES    IN  BEL- 
*       GIUM,    FOR     THE    REMOVAL    OF    WHICH    THIS    SYNOD    WAS    ESPECIALLY 
lELD,    ARE    BRIEFLY    AND    FAITHFULLY    RELATED. 


INTRODUCTION  TO  THIS  PREFACE. 

BY    THE    AUTHOR. 

In  perusing  this  preface,  and  the  history  contained  in  it,  the 
freader  should  especially  recollect,  that  it  was  drawn  up  and 
published  by  the  authority  and  with  the  sanction  of  the  States 
General,  and  the  Prince  of  Orange,  as  well  as  by  that  of  the 
Synod  itself;  and  that,  in  every  part  of  it,  the  acts,  or  public 
records  in  which  the  events  recorded  were  registered,  are 
refeiTed  to,  with  the  exact  dates  of  each  transaction.  No 
history  can  therefore  be  attested  as  authentic,  in  a  more  satis- 
factory and  unexceptionable  manner  :  for,  whatever  degree 
of  coloring  prejudices  or  partiality  may  be  supposed  to  have 
given  to  the  narration  ;  it  can  hardly  be  conceived,  that  col- 
lective bodies,  and  individuals  filling  up  such  conspicuous  and 
exalted  stations,  would  expressly  attest  any  thing  directly 
false  ;  and  then  appeal  to  authorities,  by  which  the  falsehood 
of  their  statement  might  at  any  time  be  detected  and  exposed. 
It  should  also  be  remembered,  that  prejudices  and  partiality 
would  be  as  likely  to  color  the  account  given  to  the  world,  and 
transmitted  to  posterity  by  the  opposite  side  ;  while  the  very 
circumstances,  in  which  they  were  placed,  would  render  it 
impracticable  for  them  to  substantiate  the  authenticity  of  their 
nan-ative  in  the  same  manner.  Yet,  contrary  to  all  rules  of 
a  sober  and  unbiassed  judgment,  the  unauthenticated  histories 
of  the  Remonstrants*  concerning  the  Synod  of  Dort  have, 

*  So  called  from  a  Remonstrance  presented  by  them  to  the  States  of 
Holland  and  West  Friesland,  against  the  doctrines  of  their  opponents, 
or  those  of  the  Federated  churches  of  Belgium. 


2  INTRODUCTION    TO    THE    HISTORY. 

almost  exclusively,  been  noticed  and  credited  by  posterity, 
especially  in  this  country,  to  the  neglect  of  the  authentic 
records.*  In  giving  the  translation  of  this  history  I  would 
merely  say,  Audi  alteram  'partem.  "  Do  not  read  the  authen- 
ticated narration  with  greater  suspicions  of  unfairness  than 
you  do  those,  which  are  not  so  fully  authenticated.  Let  not 
your  approbation  of  what  you  suppose  to  have  been  the 
doctrine  of  the  Remonstrants,  or  your  aversion  to  that  of  the 
Contra-Remonstrants,  bias  your  mind  in  this  respect ;  but 
judge  impartially."  One  of  these  histories  was  drawn  up  by 
a  man,  (Heylin,)  who  has  been  fully  detected  of  misrepresent- 
ing the  very  articles  of  the  Synod,  in  the  grossest  manner ; 
and  has  thus  misled  great  numbers  to  mistake  entirely  the 
real  import  and  nature  of  the  decisions  made  by  it.  I  appeal 
to  the  abbreviation,  as  it  is  called,  of  the  Articles  of  the  Synod 
of  Dort,  as  compared  with  the  real  articles  themselves,  in 
another  part  of  this  publication.  So  scandalous  a  misrepre- 
sentation, which  has  been  too  implicitly  adopted  by  many 
others,  should  render  the  impartial  reader  cautious  in  giving 
implicit  credit  to  other  statements  made  by  the  same  party, 
however  celebrated  the  names  of  some  of  them  may  be. 

When  I  first  entered  on  this  part  of  my  undertaking,  I  pur- 
posed merely  to  give  a  short  abstract  of  the  history,  just 
enough  to  render  the  subsequent  part  of  the  work  intelligible 
to  the  less  learned  or  studious  reader ;  but,  whether  it  were 
the  result  of  partiality,  or  of  unbiassed  judgment,  I  found 
myself  so  deeply  interested  in  the  events  recorded,  (which 
were  almost  entirely  new  to  me,)  that  my  reluctancy  to  trans- 
lating and  transcribing  the  whole  was  overcome:  and,  (with 
a  few  remarks  on  different  parts,)  I  determined  to  give  it 
entire,  to  the  EngHsh  reader.  As  far  as  I  am  competent  to 
judge,  it  possesses  every  internal  evidence  of  authenticity  and 
fairness :  and  of  impartiality,  as  far  as  even  pious  men,  exactly 
circumstanced  as  the  writers  were,  in  the  present  imperfect 
state  of  human  nature,  can  be  expected  to  be  impartial.     It  is,  I 

*  Neither  Mosheim,  nor  his  translator  Maclaine,  mention  this  history, 
while  they  refer  to  a  variety  of  authorities  on  both  sides  of  the  question, 
in  their  narrative  of  these  transactions.  So  that  it  is  even  probable  that 
they  had  never  seen  it.  Whether  the  severe  measures  by  -which  the 
decisions  of  this  Synod  were  followed  up  ;  and  especially  the  strict  pro- 
hibition of  printing  or  vending  any  other  account,  in  Latin,  Dutch,  or 
French,  in  the  Federated  provinces,  during  seven  years,  without  a 
special  hcenee  for  that  purpose ;  did  not  eventually  conduce  to  this, 
may  be  a  question.  The  measure,  however,  was  impoUtic,  if  not  un- 
justi&abje. 


INTRODUCTION    TO    THE    HISTORY.  3 

think,  also  drawn  up,  with  a  degree  of  calmness  and  moderation ; 
far  different  from  that  fierce  and  fiery  zeal,  which  is  generally 
supposed  to  belong  to  all,  who  profess,  or  are  suspected,  of 
what  many  in  a  very  vague  and  inappropriate  manner  call 
Calvinism.  And  though  according  to  the  fashion  of  those 
times,  epithets  are  in  some  instances  appHed  both  to  men  and 
opinions,  which  modern  courtesy,  nay,  perhaps  Christian 
meekness,  would  have  suppressed ;  yet,  if  I  mistake  not, 
they  are  more  sparingly  employed  in  this,  than  in  any  cotem- 
porary  controversial  publication.  Indeed  the  higher  points 
of  what  is  called  Calvinism,  are  far  less  insisted  on,  and  the 
opponents  of  those  points  far  more  moderately  censured,  than 
might  have  been  expected ;  while  the  doctrines  commonly 
called  orthodox,  as  opposed  by  Pelagians,  Arians,  and  Socin- 
ians,  are  strongly  maintained,  and  the  opposers  of  them 
strenuously,  nay,  severely  condemned.  Even  Mosheim 
allows,  that  the  triumph  of  the  Synod  was  that  of  the  Sublap- 
sarians,  not  only  over  the  Arminians,  but  over  the  Supralapsa- 
rians  also.* 

In  order  to  the  impartial  reading  of  this  history,  it  should 
be  previously  recollected,  and  well  considered,  that  all  the 
Belgic  churches  were,  from  the  first,  Presbyterian,  in  govern- 
ment and  discipline  ;  and  constituted  according  to  that  plan, 
with  classes,  presbyteries,  provincial  Synods,  and  general 
Synods  of  all  the  Federated  provinces  ;  and  with  all  those 
rules  and  methods  for  admission  into  the  ministry,  and  to  the 
pastoral  charge  in  distinct  congregations  ;  as  also  to  situations 
in  universities  and  schools  of  learning,  which  form  a  con- 
stituent part  of  it ;  as  well  as  of  that  strict  discipline  connected 
with  it,  implying  not  only  excommunication  of  lay  members, 
but  the  suspension,  or  silencing  of  pastors  ;  and  excluding 
from  their  office,  academical  teachers  and  professors  on  ac- 
count of  heresy  in  doctrine,  and  gross  inconsistency  of  conduct, 
proved  against  them  in  their  classes,  or  Synods.  Through 
the  whole  history,  it  appears,  that  no  other  form  of  government 
was  proposed  even  by  the  Remonstrants  ;  nor  any  thing 
mentioned  about  toleration  in  that  respect ;  though  their 
measures  evidently  tended  to  subvert  the  whole  system.  All 
the  funds  hkewise,  reserved  for  religious  purposes,  were 
appropriated  entirely  in  consistency  with  the  Presbyterian 
model;  and  all  academical  honors  and  distinctions  were 
conferred  in  that  line. 

*  Mosheim's  Ecclesiastical  History,  vol.  v.  p.  368. 


4  INTRODUCTION    TO    THE    HISTORY. 

This,  beyond  doubt,  having  been  the  case ;  and  the  principal 
persons  concerned  in  the  controversy  against  the  Remon- 
strants, having  been  zealously.,  and  (most  of  them  at  least) 
conscientiously  attached  to  this  system ;  so  that  it  appeared 
to  them,  as  if  the  very  interest  of  vital  religion  was  intimately, 
if  not  inseparably,  connected  with  it :  he  must,  I  say,  be  a 
most  unreasonable,  and  partial  Anti  Presbyterian,  who  can 
expect  from  men  of  this  stamp,  that  they  would  permit  their 
whole  system,  and  all  its  operations,  to  be  retarded,  disturbed, 
nay,. totally  deranged  and  subverted,  and  the  whole  state  of 
their  churches  thrown  into  confusion  and  anarchy,  without 
vigorous  struggles  to  prevent  a  catastrophe,  in  their  view  so 
deplorable  and  ruinous.  Even  in  this  age  and  land  few 
persons,  of  supposed  candor  and  liberality  of  mind,  either 
among  zealous  Episcopahans,  or  Independents,  seem  inclined 
tamely  to  witness  the  subversion  of  their  favorite  system, 
without  emplopng  the  most  effectual  means  of  preventing  it, 
which  are  fairly  within  their  reach.  Indeed  it  is  not  in  human 
nature,  and  cannot  reasonably  be  expected.  Nor,  till  men 
are  convinced,  that  it  is  not  the  cause  of  God,  noi"  essential 
to  that  of  true  religion,  would  it  be  right  thus  to  yield  it  up  to 
their  opponents.  But  when  measures  of  this  nature  are 
adopted,  at  first  simply  in  self-defence,  against  aggressors,  in 
order  to  preserve  advantages  already  possessed  by  law  and 
custom ;  it  must  also  be  expected,  that,  in  the  eagerness  of  a 
violent  and  protracted  contest,  even  conscientious  men,  will, 
tlirough  remaining  prejudices  and  evil  passions,  excited  and 
irritated  by  what  they  judge  injurious  usage,  be  betrayed  into 
some  unjustifiable  measures,  of  which  their  opponents  will 
make  great  advantage,  and  which  even  impartial  spectators 
cannot  justify  nor  excuse.  If  then  this  should  appear  to  have 
been  the  case  in  the  Belgic  contest,  with  the  opposers  of  the 
Remonstrants,  as  well  as  with  the  Remonstrants  themselves  ; 
it  ought  neither  to  excite  our  surprise,  nor  prejudice  us  so 
deeply  against  the  whole  company,  as,  on  account  of  it,  to 
involve  them  in  one  sweeping  sentence  of  condemnation. 

Again,  it  is  well  known,  at  least  it  is  capable  of  the  most 
complete  proof,  in  respect  of  the  doctrines  controverted  during 
this  period  in  Belgium  ;  that  the  Confession  and  Catechism 
of  the  Belgic  churches,  were  entirely  on  the  side  of  the 
Contra-Remonstrants.  Theii*  appeal  is  constantly  made  to 
those  articles  ;  not  under  the  disadvantage,  in  which  some  of 
us  in  England  appeal  to  the  articles  of  our  established  church, 
while  our  opponents,  with  a  degree  of  plausibility,  interpret 


INTRODUCTION    TO    THE    HISTORY.  5 

them  in  a  different  meaning ;  but,  as  to  the  very  documents, 
to  which  the  Remonstrants  objected,  nay,  which  they  vehe- 
mently and  openly  opposed,  both  in  their  sermons  and  public 
writings.  So  that  their  concessions  and  requisitions,  in  this 
espect,  put  the  matter  beyond  all  denial  or  doubt,  to  him  that 
has  carefully  examined  the  history.  This  will  ftilly  appear  as 
we  proceed.  Now  he  must  be  a  most  unreasonable  and  un- 
fair advocate  for  the  Remonstrants,  who  would  require 
decided  and  conscientious  Contra-Remonstrants,  holding 
responsible  stations  in  the  Belgic  churches,  universities,  and 
schools,  by  virtue  of  their  subscription  to  this  Confession  and 
Catechism,  to  suffer,  without  any  effort  to  the  contrary,  those 
documents  to  be  opposed,  proscribed,  and  vilified  ;  and  con- 
traiy  doctrines  promulgated,  even  by  persons,  who  generally 
held  their  situations  in  the  same  manner  ;  while  the  opposers 
of  the  established  doctrines  indefatigably  labored  and  employed 
all  their  influence  with  those  in  authority,  to  set  them  aside, 
Eind  introduce  the  contrary  doctrines ;  and  this  by  the  authority 
of  the  civil  governments  alone,  to  the  exclusion  of  that  eccle- 
siastical power,  by  which  they  in  great  measure  had  been 
supported.  Such  a  passive  acquiesence  would  not,  I  appre- 
[lend,  be  found  at  this  day,  if  eager  opponents  should  put  the 
matter  to  the  trial,  either  among  decided  Episcopahans,  or 
Lutherans,  or  any  others,  who  are  cordially  attached  to  their 
own  views  of  Christianity.  How  far  the  defenders  of  the 
Belgic  Confession  and  Catechism  used,  exclusively,  "weapons 
of  warfare  not  carnal,  but  mighty  through  God,"  is  another 
question.  It  can  scarcely  be  doubled,  but  that  there  w^ere 
faults  on  both  sides,  in  this  vehement  contest ;  but  I  cannot 
think  in  an  equal  degree.  Let  the  candid  inquirer  read  and 
judge  for  himself. 

In  translating  this  history,  and  the  other  documents  which  I 
now  lay  before  the  public,  I  make  no  pretensions  to  any  thing 
beyond  fairness  and  exactness,  in  giving  the  meaning  of  the 
original.  Had  I  been  disposed  to  aim  at  it,  I  do  not  think 
I  myself  competent  to  the  ofiice  of  translating  in  such  a  manner, 
\  as  to  invest  the  Latin,  fairly  and  fully,  with  the  entire  idiom  of 
the  English  language  :  but  I  have  even  by  design,  confined  my- 
self more  closely  to  literal  translation,  than  I  should  have  done, 
in  an  attempt  less  connected  with  controversy :  and  have  often 
decHned  giving  a  more  approved  English  word  or  expression, 
when  I  feared  it  might  be  suspected  of  not  exactly  conveying 
the  sense  of  the  original.  Indeed,  as  far  as  it  could  be  made 
consistent  with  perspicuity,  I   have  rather  presei^ed  than 


6  INTRODUCTION    TO   THE    HISTORY. 

shunned  the  Latin  idiom,  where  any  doubt  could  remain  as 
to  the  idea,  which  the  writers  intended  to  convey.  And, 
when  after  all,  I  had  any  apprehension  that  I  had  not  fully 
accomplished  this,  I  have  given  in  a  parenthesis,  the  Latin 
word,  that  the  reader  may  judge  for  himself.  In  other  places, 
a  parenthesis  often  contains  a  word  not  found  in  the  Latin, 
but  useful  in  elucidating  the  meaning.  My  sole  desire  has 
been,  to  render  the  whole  clearly  understood  by  the  English 
reader  :  and  to  call  the  attention  of  pious  and  reflecting  per- 
sons to  a  part  of  Ecclesiastical  history,  which  I  am  confident 
has  been  generally  less  known,  and  more  grossly  misrepre- 
sented by  some,  and  mistaken  by  others,  than  any  other  part 
whatever  has  been  :  but  which,  I  am  also  persuaded,  is  pecu- 
liarly replete  with  important  useful  instruction ;  especially  to 
zealous  Calvinists,  who  may  here  learn  in  what  a  guarded,  and 
holy,  and  iwactical  maimer,  these  generally  reprobated  theo- 
logians, stated  and  defended  their  tenets  ;  and  on  what 
grounds,  exclusively  scriptural,  they  rested  them. 


THE    HISTORY, 


In  the  course  of  the  last  summer,  the  decision  of  the  vene- 
rable Synod,  lately  held  at  Dordrecht  (or  Dort)  concerning 
some  heads  of  doctrine,  which  had  hitherto  been  disputed  in 
the  Belgic  churches,  with  the  greatest  disturbance  of  the 
same,  was  pubhshed,  having  been  comprised  in  certain  distinct 
canons.  And  as  this  most  celebrated  Synod  had  been  called 
together,  by  the  Illustrious  and  most  mighty  the  States  Gene- 
ral, the  supreme  magistracy  of  the  Federated  provinces,  espe- 
cially for  the  removal  of  the  controversies,  which  had  arisen 
in  religion,  the  most  of  them  judged  that  it  would  be  sufficient, 
if  merely  the  determination  of  the  Synod,  concerning  these 
same  controversies  were  published.  But  when  it  afterwards 
was  evident,  that  there  were  very  many,  who  greatly  desired 
further  to  know,  from  the  very  acts  of  the  Synod,  what  besides 
these  things,  had  been  done  in  the  Synod,  and  by  what  method, 
especially  with  the  Remonstrant  pastors  ;  and  when  it  was 
not  doubtful,  but  that  they  themselves,  in  order  to  veil  their 
pertinacity,  were  about  to  publish  some  things  concerning 
these  matters,  not  with  the  best  fidelity,  it  pleased  the  Illus- 
trious and  most  mighty  the  States  General,  that  the  acts  also 
of  the  same  Synod,  faithfully  transcribed  from  the  public 
registers  {tabulis)  should  be  published  in  print,  for  the  satis- 
faction {in  gratiam)  and  use  of  the  churches.  And  as  in 
these  (records)  many  things  every  where  occur,  which  pertain 
to  the  history  of  the  things  transacted  in  the  Belgic  churches, 
and  which  could  less  advantageously  be  understood  or  judged 
of,  by  readers  who  were  ignorant  of  these  things  ;  for  which 
cause  even  the  national  Synod,  (as  it  may  be  seen  in  the 
different  sessions,)  sometimes  enjoined,  especially  on  the 
deputies  of  the  South  Holland  churches,  to  write  a  brief 
narrative  of  the  affairs  transacted  with  the  Remonstrants  ;  it 
seemed  good  to  prefix,  in  the  place  of  a  preface,  from  it,  (that 
history)  some  things,  which  were  publicly  transacted ;  that 
the  foreign  churches  especially,  might  for  once  know  with 


8  HISTORY    OF    PRECEDING    EVENTS. 

good  fidelity,  what  was  the  rise  and  progress  of  these  contro- 
versies; and  on  what  occasion,  and  for  what  causes,  the 
Illustrious  and  the  most  mighty  the  States  General  convened 
this  most  celebrated  Synod,  at  a  very  great  expense  ;*  espe- 
cially, when  many  things  are  related  by  the  Remonstrants,  in 
writings  exhibited,  and  here  inserted,  which  less  accord  with 
the  truth  of  the  things  transacted. 

In  the  Reformed  churches  of  Federated  Belgium,  how 
gi-eat  an  agreement  had,  in  the  preceding  age,  flourished,  on  all 
the  heads  of  orthodox  doctrine,  among  the  pastors  and  doc- 
tors of  the  Belgic  churches  ;  and  moreover  how  great  order 
and  decorum  (su7a|ja  and  suj^^i^fjioguvii)  had  always  been  pre- 
served in  the  government  of  the  same,  is  too  well  known  to 
the  Christian  world,  for  it  to  be  needful  to  set  it  forth  in  many 
words.  This  peace  and  harmony  of  the  Belgic  churches, 
lovely  (in  itself,)  and  most  pleasing  to  God  and  all  pious 
men,  certain  persons  had  attempted  to  disturb,  with  unbridled 
violence,  but  not  with  great  success  ;  (persons)  who  having 
deserted  popery,  but  not  being  yet  fully  purified  from  its 
leaven,  had  passed  over  into  our  churches,  and  had  been 
admitted  into  the  ministry  in  the  same,  during  that  first  scarcity 
of  ministers  :  (namely)  Caspius  Coolhasius,  of  Leyda,  Her- 
man Herbertius,  of  Dordrecht,  and  Gouda,  and  Cornelius 
Wiggerus,  of  Horn.  For  in  the  same  places,  in  which  they 
had  got  some  persons  too  little  favoring  the  reformed  religion, 
on  whose  patronage  they  relied  ;  this  their  wicked  audacity 
was  maturely  repressed,  as  well  by  the  authority  of  the 
supreme  magistracy,  as  by  the  prudence  of  the  pastors,  and 
the  just  censures  of  the  church ;  that  of  Coolhasius,  in  the 
national  Synod  at  Middleburg ;  that  of  Herbertius,  in  the 
Synods  of  North  Holland ;  and  that  of  Wiggerus,  in  the 
Synods  of  North  Holland. 

Afterwards  James  Arminius,  pastor  of  the  most  celebrated 
church  at  Amsterdam,  attempted  the  same  thing,  with  great 
boldness  and  enterprize  ;  a  man  indeed  of  a  more  vigorous 

*  "  After  long  and  tedious  debates,  which  were  frequently  attended 
with  popular  tumults  and  civil  broils,  this  intricate  controversy  was, 
by  the  counsels  and  authority  of  Maurice,  prince  of  Orange,  referred  to 
the  decision  of  the  church,  assembled  in  a  general  Synod  at  Dordrecht, 
in  the  year  1618."  {Mosheim.) — "  It  was  not  by  the  authority  of  prince 
Maurice,  but  by  that  of  the  States  General,  that  the  national  Synod 
was  assembled  at  Dordrecht.  The  States  were  not  indeed  unanimous ; 
three  of  the  seven  provinces  protested  against  the  holding  of  this  Synod, 
viz.  Holland,  Utrecht,  and  Overyssel."  {Maclcdne.)  Mosheim's  Hist. 
vol.  V.  p.  367. 


HISTORY    OF    PRECEDING    EVENTS.  9 

genius,  {excitatioris^)  but  whom  nothing  pleased  except  that 
which  commended  itself  by  some  shew  of  novelty  ;  so  that  he 
seemed  to  disdain  most  things  received  in  the  Reformed 
churches,  even  on  that  very  account,  that  they  had  been 
received.  He  first  paved  the  way  for  himself  t^  this  thing, 
by  publicly  and  privately  extenuating,  and  vehemently  attack- 
ing {sugillando)  the  reputation  and  authority  of  the  most 
illustrious  doctors  of  the  reformed  church,  Calvin,  Zanchius, 
Beza,  Martyi-,  and  others  ;  that  by  the  ruin  of  their  name,  he 
might  raise  a  step  to  glory  for  himself.  Aftenvards  he  began 
openly  to  propose  and  disseminate  various  heterodox  opinions, 
nearly  related  to  the  errors  of  the  ancient  Pelagians,  especially 
in  an  explanation  of  the  epistle  to  the  Romans  :  but  by  the 

giiance  and  authority  of  the  venerable  presbytery  of  that 
church,  his  attempts  were  speedily  opposed,  lest  he  should  he 
able  to  cause  those  disturbances  in  the  church,  which  he 
seemed  to  project  {moliri.)  Yet  he  did  not  cease  among  his 
own  friends,  as  well  as  among  the  pastors  of  other  churches, 
John  Utenbogardus,  Adrian,  Borrius,  and  others,  whose 
riendship  the  same  common  studies  had  conciliated,  to  propa- 
gate his  opinions,  by  whatever  means  he  could ;  and  to 
challenge  Francis  Junius,  the  most  celebrated  professor  of 
sacred  theology  at  Leyden,  to  a  conference  concerning  thie 

ame.^' 

But  when  in  the  second  year  of  this  age,  (Aug.  28,  1602,) 
thai  most  renowned  man  D.  Junius  had  been  snatched  away 
from  the  University  of  Leyden,  with  the  greatest  soitow  of 
the  Belgic  churches,  Utenbogardus,  who  then  favored  the 
opinion  of  Arminius,  with  great  earnestness  commended  him 
to  tiie  most  noble  and  ample  the  Curators  of  the  University  of 
Leyden,  that  he  indeed  might  be  appointed  in  the  place  of  D. 
Junius  in  the  professorship  of  sacred  theology  in  that  Univer- 
sity. "When  the  deputies  of  the  churches  understood  this, 
fearing  lest  the  vocation  of  a  man  so  very  much  suspected  of 
heterodoxy,  might  sometime  give  cause  of  contentions  and 
schisms  in  the  churches  ;  they  intreated  the  ijiost  noble  lords 
the  Curators,  that  they  would  not  expose  the  churches  to 
those  perils,  but  rather  would  think  of  appointing  another 
proper  person,  who  was  free  from  this  suspicion.  And  they 
also  admonished  Utenbogardus  to  desist  from  this  recommen- 

*  "  The  lustre  and  authority  of  the  college  of  Geneva  be^an  jgradu- 
ally  to  decline,  from  the  time  that  the  United  Provinces,  being  formed 
into  a  free  and  independent  republic,  Universities  were  founded  al 
Leyden,  Franeher,  and  Utrecht."     Mosiieini,  vol.  v.  p.  365. 


10  HISTORY    OF    PRECEDING    EVENTS. 

dation ;  who,  despising  these  admonitions,  did  not  desist  from 
urging  his  (Arminius')  vocation,  until  at  length  he  had 
attained  the  same. 

His  vocation  having  been  thus  appointed,  the  presbytery 
of  Amsterdam  refused  to  consent  to  his  dismission  ;  especially 
for  this  reason,  because  the  more  prudent  thought  that  a 
disposition  so  greatly  luxuriant,  and  prone  to  innovation, 
would  be  statedly  employed,  with  more  evident  danger  in  an 
university,  at  which  youth  consecrated  to  the  ministry  of  the 
churches  are  educated,  and  where  greater  liberty  of  teaching 
uses  to  be  taken,  than  in  any  particular  church  in  which  it 
may  be  restrained  within  bounds,  by  the  vigilance  and  autho- 
rity of  the  presbytery.  His  dismission  was  notwithstanding 
obtained,  by  the  frequent  petitions  of  the  lords  the  Curators, 
of  Utenbogardus,  and  even  of  Arminius  himself;  yet  upon 
this  condition,  that  a  conference  having  been  first  held  with 
Dr.  Francis  Gomarus,  concerning  the  principal  heads  of 
doctrine,  he  should  remove  from  himself  all  suspicion  of 
heterodoxy,  by  an  exphcit  {roiunda)  declaration  of  his  opinion; 
when  he  had  lirst  promised,  with  a  solemn  attestation,  that  he 
would  never  disseminate  his  opinions,  if  perhaps  he  had  any 
singular  ones.*  This  conference  was  held  before  the  lords 
the  Curators,  the  deputies  of  the  Synod  also  being  present ; 
in  which,  when  he  (Arminius)  professed,  that  he  unreservedly 
(diserte)  condemned  the  principal  dogmas  of  the  Pelagians 
concerning  natural  grace  ;  the  powers  of  free  will,  original 
sin,  the  perfection  of  man  in  this  life,  predestination,  and  the 
others  ;  that  he  approved  all  things,  which  Augustine  and  the 
other  fathers  had  written  against  the  Pelagians ;  and  moreover, 
that  he  judged  the  Pelagian  errors  had  been  rightly  refuted 
and  condemned  by  the  fathers ;  and  at  the  same  time  promised, 
that  he  would  teach  nothing  which  differed  from  the  received 
doctrine  of  the  churches,  he  was  admitted  to  the  professorship 
of  theology. f 

May  6,  7.  1602.]  In  the  beginning  of  this,  he  endeavored 
by  every  means  to  avert  from  himself  every  suspicion  of 

*  How  far  he  fulfilled  this  solemn  pi-omise  and  attestation,  not  only 
Uie  following  history,  but  even  the  histories  of  his  most  decided  advo- 
cates, fully  show,  in  fact,  he  fulfilled  it  in  the  very  same  manner,  that 
the  suljscriptions  and  most  solemn  engagements  of  numbers  in  our  church 
at  their  ordination  are  fulfilled. 

t  The  received  doctrine  of  the  churches  was  contained  in  the  Belgic 
Confession  and  Catechism.  Let  the  reader  carefully  attend  to  this,  and 
bear  it  in  mind  while  he  peruses  the  subsequent  narrative. 


HISTORY    OP    PRECEDING    EVENTS.  11 

heterodoxy  ;  so  that  he  defended  by  his  support  and  patronage 
in  public  disputations,  [October  28.]  the  doctrine  of  the 
reformed  churches,  concerning  the  satisfaction  of  Christ, 
justifying  faith,  justification  by  faith,  the  perseverance  of  those 
who  truly  believe,  the  certitude  of  salvation,  the  imperfection 
of  man  in  this  Hfe,  and  the  other  heads  of  doctrine,  which  he 
afterwards  contradicted,  and  which  at  this  day  are  opposed  by 
his  disciples.  (This  he  did)  contrary  to  his  own  opinion,  as 
John  Arnoldi  Corvinus,  in  a  certain  Dutch  writing  ingenuously 
confesses. 

But  when  he  had  been  now  engaged  in  this  employment 
as  professor,  a  year  or  two,  it  was  detected,  that  he  publicly 
and  privately  attacked  {sugillare)  most  of  the  dogmas  received 
in  the  reformed  churches,  called  them  into  doubt,  and  rendered 
them  suspected  to  his  scholars  :  and  that  he  enervated  the 
principal  arguments,  by  which  they  used  to  be  maintained 
from  the  word  of  God,  by  the  sanie  exceptions,  which  the 
Jesuits,  the  Socinians,  and  other  enemies  of  the  reformed 
church  were  accustomed  to  employ  :*  that  he  gave  some  of 
his  o^vn  manuscript  tracts  privately  to  his  scholars  to  be 
transcribed,  in  which  he  had  comprised  his  own  opinion:  that 
he  recommended  in  an  especial  manner  to  his  scholars,  the 
writings  of  Castalio,  Cornhertius,  Suerezius,  and  of  men  lilce 
them:  and  that  he  spake  contemptuously  of  Calvin,  Beza, 
Martyr,  Zanchius,  Ursinus,  and  of  other  eminent  doctors  of 
of  the  reformed  churches.j  He  moreover  openly  professed, 
that  he  had  very  many  considerations  or  animadversions 
against  the  received  doctrine,  which  he  would  lay  open  in  his 
own  time.  Some  pastors,  who  were  intimately  acquainted 
with  him,  gloried  that  they  possessed  an  entirely  new  theology. 
His  scholars,  having  returned  home  from  the  University ,"or 
having  been  removed  to  other  universities,  petulantly  {pro- 
terve)  insulted  the  reformed  churches,  by  disputing,  contra- 
dicting, and  revihng  their  doctrine. 

When  the  churches  of  Holland  considered  these  and  other 
things,  being  justly  solicitous,  lest  the  purity  of  the  reformed 

♦  The  reformed  church  inchided,  not  only  the  church  of  Geneva,  but 
the  cluirchcs  in  Switzerland,  France,  Holland,  England  and  Scotland, 
and  others.  The  doctrines  opposed  were  then  not  those  of  Calvin  or 
of  Geneva  m  particular,  but  common  to  all  these  churches. 

I  t  This  is  the  only  way,  in  which  Calvin  is  ever  mentioned  in  the 
whole  of  this  history,  as  along  with  others,  an  eminent  doctor  of  the 

I  reformed  churches ;  for  it  was  not  then  supposed,  that  there  was  any 
ffisenual  difference  between  the  doctrine  of  the  church  at  Geneva,  and 

,  that  of  the  other  reformed  churches. 


12  HISTORY    OF    PRECEDING    EVENTS. 

doctrine  having  been  weakened,  (or  corrupted,  lahefactata,) 
and  the  youth  which  was  educated  in  this  seminary,  for  the 
hope  of  the  churches,  imbued  with  depraved  opinions,  this 
matter  should  at  length  burst  forth  to  the  great  mischief  and 
disturbance  of  the  churches ;  they  judged  that  an  inquiry 
should  be  thoroughly  made  into  the  whole  transaction,  by  their 
own  deputies,  to  whom  the  common  care  of  the  churches  used 
be  committed ;  so  that  in  the  next  Synods  it  might  be 
maturely  looked  to,  that  the  church  might  not  suffer  any 
detriment.  Concerning  this  cause  the  deputies  of  the 
churches,  as  well  of  South,  as  of  North  Holland,  go  to  Armi- 
nius,  and  state  to  him,  the  rumors  which  were  every  where 
circulated  concerning  him  and  his  doctrine,  and  how  great 
solicitude  possessed  all  the  churches;  and,  in  a  friendly 
manner,  they  request  him,  that  if  perhaps  he  found  a  want  of 
any  thing  in  the  received  doctrine,  he  would  sincerely 
{sincere,  ingenuously)  open  it  to  his  brethren  ;  in  order,  either 
that  satisfaction  might  be  given  by  him  a  friendly  conference, 
or  the  whole  affair  might  be  carried  before  a  lawful  Synod.  To 
these  (persons)  he  answered,  That  he  himself  had  never 
given  just  cause  for  these  rumors  ;  neither  did  it  appear  pru- 
dent in  him  to  institute  any  conference  with  the  same  persons, 
as  deputies,  who  would  make  the  report  concerning  the  matter 
unto  the  Synod;  but  if  they  would  lay  aside  this  character, 
{personam,)  he  would  not  decline  to  confer  with  them,  as 
with  private  pastors,  concerning  his  doctrine  ;  on  this  condi- 
tion, that  if  perhaps  they  should  too  little  agree  among 
themselves,  they  would  report  nothing  of  this  to  the  Synod. 
As  the  deputies  judged  this  to  be  unjust,  and  as  the  solicitude 
could  not  be  taken  away  from  the  churches  by  a  conference 
of  this  liind,  they  departed  from  him  without  accomplishing 
their  pui-pose  {re  infecta. )  Nor  did  they  yet  the  less  understand, 
from  the  other  professors  of  sacred  theology,  that  various 
questions  were  eagerly  agitated  among  the  students  of  theology 
concerning  predestination,  free  will,  the  perseverance  of  the 
saints,  and  other  heads  of  doctrine,  such  as  before  the  coming 
of  Arminius  had  not  been  ao;itated  amonff  them. 

July  26,  1605.]  He  was  also  admonished  by  the  church  i 
of  Leyden,  of  which  he  was  a  member,  by  the  most  ample 
and  most  celebrated  men,  Phsedo  Brouchovius,  the  consul  of 
the  city  of  Leyden,  and  Paulus  Merula,  professor  of  history, 
{historiarum,  histories,  ancient  and  modern,)  elders  of  the 
same  church,  that  he  would  hold  a  friendly  conference  with 
his  colleagues,  before  the  presbytery  of  the  church  of  Leyden, 


HISTORY    OF    PRECEDING    EVENTS.  13 

concerning  those  things  which  he  disapproved  in  the  received 
doctrine  ;  from  which  it  might  be  ascertained,  whether,  or  in 
what  dogmas,  he  agreed,  or  disagreed,  ^vith  the  rest  of  the 
pastors.  To  these  (persons)  he  rephed,  That  he  could  not 
do  that  without  the  leave  of  the  Curators  of  the  University; 
neither  could  he  see  what  advantage  would  redound  to  the 
church  from  such  a  conference. 

The  time  approached  when  the  annual  Synods  of  the 
churches  in  each  Holland  used  to  be  held ;  and  when,  accor- 
ding to  the  custom,  the  grievances  {gravamina)  of  the 
church  were  sent  from  each  of  the  classes  :  and  among  the 
rest  this  also  was  transmitted  by  the  Class  of  Dordrecht. 
•'  Inasmuch  as  rumors  are  heard,  that  certain  controversies 
concerning  the  doctrine  of  the  reformed  churches,  have  arisen 
in  the  University  and  church  of  Leyden;  the  class  hath 
judged  it  to  be  necessary,  that  the  Synod  should  deliberate 
on  the  means,  by  which  these  controversies  may  most  advan- 
tageously and  speedily  be  settled  ;  that  all  schisms,  and 
stumbling-blocks,  which  might  thence  arise,  may  be  removed 
in  time,  and  the  union  of  the  reformed  churches  be  preserved 
against  the  calumnies  of  the  adversaries."  Arminius  bore 
this  very  grievously,  {cdgerrime,)  and  strove  with  all  his 
power,  that  this  grievance  should  be  recalled  ;  which  when 
he  could  not  obtain,  by  the  assistance  of  the  Curators  of  the 
University,  he  procured  a  testimonial  from  his  colleagues,  in 
which  it  is  declared,  "  That  indeed  more  things  were  disputed 
among  the  students,  than  it  was  agreeable  to  them  ;  but  that 
among  the  professors  of  sacred  theology  themselves,  as  far  as 
it  appeared  to  them,  there  was  no  dissension  in  fundamentals." 

A  short  time  after  the  Synod  of  the  province  of  South 
Holland  was  convened,  in  the  city  of  Rotterdam,  which  when 
it  had  understood  from  the  Class  of  Dort,  the  many  and 
weighty  reasons,  for  which  this  grievance  had  been  trans- 
mitted by  the  same,  and  at  the  same  time  also  from  the 
deputies  of  the  Synod,  how  things  really  were  in  the  Univer- 
sity of  Leyden,  and  what  had  been  done  by  Arminius  and 
the  other  professors  of  sacred  theology  ;  after  mature  delibe- 
ration it  determined,  that  this  spreading  evil  must  be  coim- 
teracted  in  time,  neither  ought  the  remedy  of  it  to  be 
procrastinated,  under  the  uncertain  hope  of  a  national  synod. 
And  accordingly  it  enjoined  on  the  deputies  of  the  Synod, 
that  they  should  most  diligently  inquire,  concerning  articles 
on  which  disputations  were  principally  held  among  the  stu- 
dents of  theology  in  the  University  of  Leyden  ;  and  should 

3 


14  HISTORY    OF    PRECEDING    EVENTS. 

petition  the  lords  the  Curators,  that  a  mandate  might  be  given 
fo  the  professors  of  sacred  theology,  to  declare  openly  and 
explicitly  their  opinion  concerning  the  same ;  in  order  that 
by  this  means  it  might  be  ascertained  respecting  their  agree- 
ment or  disagreement ;  and  the  churches,  if  perhaps  there 
was  no  dissension,  or  no  grievous  one,  might  be  freed  from 
solicitude  :  or,  if  some  more  weighty  one  should  be  detected, 
they  might  think  maturely  concerning  a  remedy  of  the  same. 

The  Synod  also  commanded  all  the  pastors,  for  the  sake 
of  testifying  their  consent  in  doctrine,  that  they  should  sub- 
scribe the  Confession  and  Catechism  of  these  churches ; 
which,  in  many  classes  had  been  neglected,  and  by  others 
refused.*  The  deputies  of  the  Synod,  having  diligently 
examined  the  matter,  exhibited  to  the  lords  the  Curators  nine 
questions,  concerning  which  they  had  understood,  that  at  this 
time  disputations  were  principally  maintained ;  and  they 
requested,  that  it  might  be  enjoined  by  their  authority  on  the 
professors  of  sacred  theology,  to  explain  fully  their  opinion 
concerning  the  same.  But  they  answered,  That  some  hope 
now  shone  forth  of  obtaining  a  national  Synod  in  a  short 
time;  and  therefore  they  judged  it  more  prudent  (consultius) 
to  reserve  these  questions  to  the  same,  than  by  any  further 
inquisition  respecting  them  to  give  a  handle  to  dissension. 
The  pastors  also,  who  had  embraced  the  opinion  of  Arminius, 
every  where  in  the  classes  refused  to  obey  the  mandate  of 
the  Synod,  concerning  the  subscription  of  the  Confession  and 
the  Catechism. 

This  matter  increased  the  solicitude  of  the  churches,  when 
they  saw  that  these  pastors,  relying  on  the  favor  of  certain 
persons,  evidently  despised  the  authority  of  the  Synod,  and 

*  "  The  opinions  of  Calvin,  concerning  the  decrees  of  God,  and  divine 
grace,  became  daily  more  general,  and  were  gradually  introduced  every 
where  into  the  schools  of  learning.  There  was  not,  however,  any 
public  law,  or  confession  of  faith,  that  obliged  the  pastors  of  the  reformed 
churches  in  any  part  of  the  world,  to  conform  their  sentiments  to  the 
theological  doctrines  that  were  adopted  and  taught  at  Geneva."  Mo- 
sheim,  vol.  v.  p.  366.  This  introduces  the  learned  historian's  account 
of  the  Synod  of  Dort:  but  the  Confession  and  Catechism  of  the  Belgic 
chm-ches  alone  were  appealed  to  in  this  contest,  and  they  were  certainly 
obligatory  on  all  the  pastors  of  those  churches,  and  subscribed  to  by 
most  by  them.  Again:  "Arminius  knew,  that  the  Dutch  divines, 
were  neither  obliged  by  their  confession  of  faith,  nor  by  any  other  public 
law,  to  adopt  and  propagate  the  opinions  of  Calvin."  Vol.  v.  p.  41. 
Now  Arminius  was  not  accused,  as  the  whole  history  shews,  of  deviating 
from  the  opinions  of  Calvin,  but  for  openly  opjiosing  the  Gonfessi  i  and 
Catechism  of  the  Belgic  diurches. 


HISTORY    OF    PRECEDING    EVENTS.  15 

more  boldly  (audacius)  persisted  in  their  attempt.  Wherefore, 
as  in  that  way  a  remedy  could  not  be  applied  to  this  evil,  they 
copiously  explained  to  the  most  illustrious  and  mighty  lords 
the  States  General,  in  how  great  a  danger  the  church  was 
placed ;  and  petitioned,  that  in  order  to  the  taking  away  of 
these  evils,  a  national  Synod,  which  had  now  been  for  many 
years  deferred,  might  be  called  together,  by  the  authority  of 
the  same  persons,  at  the  earliest  opportunity.  These  (the 
States  General)  declared,  that  the  states  of  all  the  provinces 
had  already  agreed  on  the  convocation  of  a  national  Synod  ; 
but  that  there  were  those  among  them,  who,  in  the  letters  of 
consent,  had  added  this  condition,  or,  as  they  called  it, 
clause  :  Namely,  that  in  the  same  there  should  be  a  revision 
of  the  Confession  and  Catechism  of  these  churches  ;  and, 
consequently,  the  convocation  of  a  national  Synod  could  not 
be  made,  unless  this  clause  were  added,  without  the  detriment 
ijjrcejudicio)  of  the  States  of  that  province.  But,  as  it  was 
not  obscurely  evident,  who  for  some  years  had  counselled 
{author es  fuissent)  the  Illustrious  the  States  of  Holland,  that 
this  clause  should  be  added,  and  even  pressed  ;  and  as  it 
might  be  feared,  if  ahould  be  annexed  to  the  calling  of  ihG 
Synod,  that  they  who  earnestly  desired  changes  of  doctrine, 
would  abuse  the  same;  and  at  the  same  time  also,  lest, 
(especially  in  this  state  of  things,)  it  should  afford  no  light 
cause  of  offence  to  the  churches  ;  as  if  the  Illustrious  States 
themselves,  or  our  churches,  doubted  of  the  truth  of  the 
doctrine  comprised  in  this  Confession  and  Catechism  ;  the 
deputies  of  the  churches  petitioned  that  the  convocation  of  the 
Synod  should  be  drawn  up  in  general  terms,  as  they  call 
them,  in  the  manner  hitherto  customary  :  especially,  as  this 
clause  seemed  the  less  necessary  ;  seeing  that  in  national 
Synods  it  had  always  been  permitted,  if  any  one  thought  that 
he  had  ought  against  any  article  of  these  writings,  fairly 
and  duly  to  propose  it. 

But  the  Illustrious  lords  the  States  General  declared,  that 
this  clause  was  not  so  to  be  understood,  as  if  they  desired  any 
thing  to  be  changed  by  it,  in  the  doctrine  of  these  churches  ; 
for  indeed  a  doctrine  was  not  always  changed  by  a  revisal, 
(or  recognition,  recognitione,)  but  sometimes  was  even  con- 
firmed ;  yet  it  could  not  be  omitted  without  the  prejudice  of 
that  province,  which  had  expressly  added  it.  They  therefore 
delivered  the  letters  of  consent,  in  which  this  also  had  been 
added,  to  the  deputies  of  the  churches,  which  they  trans- 
mitted to  the  churches  of  each  of  the  provinces ;  and  with 


16  HISTORY    OF    PRECEDING    EVENTS. 

them  they  also  signified,  what  pains  they  had  bestowed  that  it 
might  be  omitted. 

March  15,  1606.]  The  Belgic  chm'ches,  on  the  receipt 
of  these  letters,  rejoiced  indeed,  that  after  the  expectation  of 
so  many  years,  at  length  the  power  of  holding  a  national 
Synod  had  been  obtained  ;  though  they  were  not  a  little 
stumbled  by  this  clause.  Not  because  they  were  unwilling 
that  the  Confession  and  the  Catechism  should  be  recognized, 
after  the  accustomed  and  due  manner,  in  the  national  Synod ; 
but  because  they  feared,  lest  they,  who  were  laboring  for  a 
change  of  doctrine,  should  be  rendered  more  daring,  as  if  by 
this  clause,  a  power  was  granted  to  them,  by  the  public  au- 
thority of  the  lords  the  States,  of  moving  and  innovating 
whatever  any  one  pleased  ;  and  that  these  discords  and  con- 
troversies had  arisen  from  them,  not  from  the  inordinate 
desire  of  innovating,  but  from  an  earnest  endeavor  of  satis- 
fying the  decrees  of  the  Illustrious  the  States.  In  the  same 
letters,  the  Illustrious  lords  the  States  General  gave  infomia- 
tion,  that  it  had  been  determined  by  them,  to  call  together 
some  learned  and  peaceful  theologians,  from  each  of  the; 
provinces,  that  they  might  deliberate  with  the  same,  concerning 
tlie  time,  place,  and  manner  of  holding  this  national  Synod. 

August,  1606.]  While  these  things  were  transacting,  the 
Annual  Synod  of  the  churches  of  Holland  was  held  at  Gorin- 
chem ;  in  which,  when  the  deputies  of  the  churches  had 
related  what  had  been  done  by  them  in  the  cause  of  the 
National  Synod,  and  what  had  been  determined  by  the  Illus- 
trious lords  the  States  General,  it  was  judged  proper  to 
enjoin  on  the  same  (deputies)  diligently  to  press  the  convo- 
cation of  a  National  Synod  ;  and,  though  the  Synod  thought, 
that  the  Confession  and  Catechism,  would  be  recognized,  in 
a  way  and  manner,  new  and  unaccustomed  hitherto,  in  the 
national  Synod,  it  purposed,  that  those  persons,  who  should 
be  called  together  by  the  States  of  Holland,"  out  of  South 
Holland,  to  the  convention,  in  which  (it  was  to  be  deliberated) 
concerning  the  time,  place,  and  manner  of  holding  the  national 
Synod,  should  be  admonished  to  petition  from  the  States 
General,  in  the  name  of  these  churches  ;  that  the  clause,  of 
which  it  hath  before  been  spoken,  might  be  omitted  in  the 
letters  of  convocation,  for  the  reasons  before  assigned  ;  and 
that,  in  the  place  of  it,  other  milder  words,  which  might  pro- 
duce less  offence,  might  be  substituted. 

It  was  also  enjoined  in  the  same  Synods  to  all  the  pastors 
of  the  churches  of  South  Holland,  and  to  all  the  professors 


HISTORY    OF    PRECEDING   EVENTS.  17 

of  sacred  theology  in  the  University  of  Leyden,  that,  at  as 
early  a  time  as  could  be,  they  should  exhibit  the  considera- 
tions or  animadversions,  which  they  had,  upon  the  doctrine 
contained  in  the  Confession  and  Catechism  ;  (because  Armi- 
nius  and  the  pastors  who  were  attached  to  him  were  often 
accustomed  to  glory,  that  they  had  very  many  ;)  the  pastors 
indeed  in  their  own  classes,  but  the  professors  to  the  deputies 
of  the  churches ;  that  the  same  might  be  lawfully  carried  unto 
the  national  Synod,  if  satisfaction  could  not  be  given  to  them 
in  the  classes.  When  this  was  demanded  of  the  pastors 
attached  to  Arminius,  they  declined  proposing  them  in  the 
classes ;  because,  they  said,  they  were  not  yet  prepared ; 
but  that  they  would  propose  them  in  their  own  time  and 
manner.  Arminius  also,  having  been  admonished  concern- 
ing this  thing  by  the  deputies  of  the  churches,  answered,  that 
it  could  not  be  done  at  that  time  with  edification  ;  but  that,  in 
the  national  Synod,  he  would  fully  lay  open  the  same. 

May  23,  1607.]  And  when  not  long  after,  the  Illustrious 
the  States  General  called  together  some  theologians  out  of 
each  of  the  provinces,  with  whom  they  might  deliberate, 
respecting  the  time,  place,  and  manner  of  the  national  Synod  ; 
namely,  John  Leo,  and  John  Fontanus,  from  Geldria ; 
Francis  Gomarus,  James  Arminius,  John  Utenbogardus,  and 
John  Becius,  out  of  South  Holland ;  Herman,  Frankelius, 
and  Henry  Brandius,  out  of  Zealand  ;  Everard  Botius,  and 
Hemy  Johannis,  out  of  the  province  of  Utrecht ;  Sibrander 
Lubertus,  and  Jannes  Bogermannus,  out  of  Friesland ; 
Thomas  Goswinius,  out  of  Transisulania ;  John  Acronus, 
and  John  Nicasias,  out  of  the  city  Groningen  and  Omlandii ; 
the  questions,  concerning  which  it  should  be  deliberated  in 
this  convention,  were  proposed  to  them  by  the  Illustrious  the 
States  General ;  and  it  was  declared,  by  their  concurrent 
suffrages,  that  as  to  the  time,  it  was  necessary  that  the  Synod 
should  be  called  together  as  soon  as  might  be,  in  the  begin- 
ning of  the  ensuing  summer.  [A.  D.  1608.]  That,  as  to 
place,  the  city  Utrecht  would  be  the  most  convenient  for 
holding  the  Synod  ;  as  to  the  manner,  1.  That  the  grievances 
to  be  discussed  in  the  S}Tiod,  should  be  brought  before  the 
national  Synod,  from  each  of  the  provincial  Synods  :  2.  That 
from  each  of  the  several  Synods,  and  by  the  suffrages  of  the 
same,  four  pastors  and  two  elders  should  be  deputed ;  in  the 
place  of  which  elders  also,  men  of  singular  condition,  and 
skill  in  matters  of  theology,  and  adorned  by  a  testimony  of 
piety,  though,  they  did  not  fill  up  any  ecclesiastical  office, 

3* 


18  HISTORY    OF    PRECEDING    EVENTS. 

might  be  deputed :  3.  That  to  these  deputies,  power  should^ 
be  given  in  all  things,  which  should  be  treated  of  in  the  Sy- 
nod, not  of  deliberating  only,  but  also  of  determining  and 
deciding :  4.  That  the  rule  of  judgment,  in  all  the  contro- 
versies, relating  to  doctrine  and  morals,  should  be  the  written 
word  of  God,  or  the  sacred  scriptures,  alone:*  6.  That  to 
the  national  Synod,  should  be  called  together,  not  only  the 
churches  which  are  in  Federated  Belgium,  namely,  of  each 
language, the  Dutch  and  French;  but  those  also  of  the  Belgic 
nation,  which  are  dispersed  without  Belgium  ;  whether  they 
were  collected  under  the  cross,  or  otherwise :  {alibi :)  6.  That 
the  Illustrious  and  most  mighty,  the  States  General,  should 
be  requested,  that  they  would  deign  to  send  to  the  same  their 
own  delegates,  professing  the  reformed  religion,  that,  in  their 
name,  they  might  preside  over  the  order  of  it :  7.  That  the 
professors  also  of  sacred  theology  should  be  called  to  the 
same. 

In  these  things  indeed  they  were  all  agreed  ;  as  in  some 
others  they  could  not  agree  among  themselves.  For  Armi- 
nius  and  Utenbogardus,  and  the  two  (deputies)  from  Utrecht, 
whom  they  had  drawn  over  to  their  opinion,  determined  these 
three  things  :  1.  That  that  was  to  be  held  as  the  decision  of 
the  Synod,  not  which  had  been  determined  by  the  votes  of  all 
the  deputies  to  the  Synod,  but  also  by  those  who  deputed 
them  :  for,  under  the  name  of  the  Synod,  not  the  deputies 
alone,  but  those  who  deputed  them  also,  ought  to  be  under- 
stood :  2.  That  it  should  always  be  free  to  the  deputies,  as 
often  as  they  might  choose,  and  as  they  perceived  that  they 
were  burdened  in  any  thing,  to  retire  to  their  own  (friends  or 

+  This  rule  completely  excluded  all  human  reasoning,  authority, 
tradition,  or  new  revelations,  as  opposed  to  the  written  word,  "  the  sure 
testimony"  of  God  ;  not  only  the  authority  of  fathers  and  coimcils,  with 
the  traditions  of  the  church  of  Rome ;  but  the  authority  also  of  the 
church  of  Geneva,  of  Calvin,  and  of  all  other  reformed  teachers.  How 
is  it  then,  that  ecclesiastical  historians  generally  represent  this  contest, 
as  an  attempt  to  impose  the  doctrine  of  the  church  of  Geneva  on  the 
Belgic  churches  ?  It  might  as  reasonably  be  said,  that  the  clergymen 
and  others,  who  combined  and  used  every  effort,  some  years  since,  to 
procure  the  abolishment  of  subscription  to  the  articles  of  the  church  of 
England,  but  could  not  succeed,  had  the  doctrine  of  Calvin  and  Geneva 
imposed  on  them.  Whatever  similarity  there  might  be,  between  the 
doctrine  of  Calvin  or  that  of  the  church  of  Geneva,  and  the  Confession 
and  Catechism  of  the  Belgic  churches ;  the  latter  was  exclusively  ap- 
pealed to  by  the  other  pastors,  and  avowedly  opposed  by  Anninius  and 
his  followers ;  yet  even  these  were  to  be  revised  according  totlie  written 
word  of  God. 


HISTORY    OF    PRECEDING    EVENTS.  19 

constituents)  for  the  sake  of  taking  counsel :  3.  That  the 
revision  of  the  Belgic  Confession  and  Catechism  was  alto- 
gether necessary :  so  that  they  saw  no  cause,  for  which  the 
clause  concerning  the  revision  of  those  writings,  should  not 
be  inserted  in  the  letters  of  convocation. 

The  rest  of  the  pastors  and  professors  judged :  1.  That 
that  should  be  considered  as  the  definite  decision  of  the 
Synod,  which  had  been  determined  either  by  the  concurrent 
votes  of  the  deputies  to  the  Synod,  or  of  the  majority  of  them; 
but  that,  under  the  name  of  the  Synod,  those  were  to  be  ac- 
counted, who,  as  lawful  deputies  to  the  same,  had  met 
together  with  the  power  of  judging  :  2.  That  it  might  indeed 
be  allowed  them  to  retire  to  their  friends  for  the  sake  of  taking 
counsel ;  yet  so,  that  under  this  pretext,  the  proceedings  of  the 
Synod  should  not  be  rashly  disturbed ;  that  when,  and  in  what 
manner,  and  for  what  causes,  they  might  thus  recede,  should 
not  be  left  to  the  unrestricted  will  (cwbitrio)  of  individuals, 
but  to  the  judgment  of  the  whole  Synod:  3.  That  the  Belgic 
Confession  and  Catechism  might  indeed  be  revised  in  the 
Synod  ;  if,  for  adequate  causes,  the  Synod  should  determine 
that  this  was  necessary ;  and  likewise  that  it  should  be  free 
to  all,  who  thought  that  they  had  any  thing  against  those 
writings,  to  propose  the  same  to  the  Synod  in  due  manner, 
to  be  examined  and  decided  on :  but,  because  the  clause 
concerning  the  revision,  if  it  should  be  inserted  in  the  letters 
of  convocation,  seemed  likely  to  give  to  some  cause  of 
offence,  and  to  others  the  licence  of  innovating  ;  they  thought 
that  the  Illustrious  the  States  General  should  be  petitioned, 
that  this  clause,  for  the  sake  of  the  tranquillity  of  the  churches, 
might  be  omitted  in  the  letters  of  convocation  ;  and  that,  in 
the  place  of  it,  these,  or  similar  words  might  be  substituted  ; 
namely,  That  the  Synod  was  convened,  for  the  confirmation, 
agreement,  and  propagation  of  pure  and  orthodox  doctrine  ; 
for  preserving  and  establishing  the  peace  and  good  order 
(su7a|»av)  of  the  church  ;  and  finally,  for  promoting  true  piety 
among  the  inhabitants  of  these  regions.  And  most  of  them 
shewed,  that  they  had  this  very  thing  in  the  mandates  from  their 
own  churches,  and  also  from  the  states  themselves  of  their  own 
provinces.  This  disagreement  of  counsels  and  judgments 
threw  in  a  new  delay  to  the  national  Synod  :  for  they,  who 
had  hitherto  resisted  its  convocation,  eagerly  seizing  on  this 
occasion,  labored  earnestly  by  all  means,  that  the  convocation 
of  the  Synod,  though  now  promised,  might  be  hindered. 

In  this    convention    Arminius  was  requested,  with  the 


20  HISTORY    OF    PRECEDING    EVENTS. 

strongest  obtestation,  by  the  other  professors  and  pastors^^ 
that  the  things  which  he  had  (to  allege)  against  the  doctrine 
expressed  in  the  Confession  and  Catechism,  those  he  would 
in  a  free  and  brotherly  manner  communicate  to  them,  as  his 
fellow  ministers  ;  the  promise  being  added,  that  they  would 
bestow  pains  fully  to  satisfy  him  ;  or  that  he,  on  honorable 
conditions,  might  be  reconciled  to  his  colleagues,  and  might 
thenceforth  live  peaceably  with  them  ;  neither  would  they,  a 
reconciliation  having  been  effected,  publish  beyond  the  place 
of  the  convention,  any  of  those  things,  which  he  should  make 
manifest  unto  them.  But  he  said,  that  neither  was  this 
thought  prudent  by  him,  nor  was  he  bound  to  do  it,  as  the 
convention  was  not  appointed  for  this  purpose.  In  the  fol- 
lowing summer,  when  the  Annual  Synod  of  the  South  Holland 
churches  was  held  at  Delph,  Utenbogardus  was  admonished 
to  explain  to  the  Synod,  the  reasons,  on  account  of  which,  in 
giving  the  counsels  concerning  the  manner  of  holding  the 
national  Synod,  he,  with  Arminius,  had  thought  and  advised 
differently  from  the  rest  of  the  pastors  ;  that  the  same  might 
be  well  considered  and  decided  on  by  the  Synod.  He  an- 
swered. That  he  was  bound  to  render  an  account  of  this  to 
the  Illustrious  the  States  alone,  and  not  to  the  Synod.  Being 
requested,  that  he  would  explain  those  things,  which  he  had 
(to  allege)  against  the  doctrine  that  was  contained  in  the 
Confession  and  Catechism  of  these  churches,  he  replied, 
that  neither  did  it  appear  to  him  prudent  to  do  it  in  that  assem- 
bly, nor  was  he  prepared.  It  was  in  this  S}Tiod  also 
inquired,  whether,  according  to  the  decree  of  the  former 
Synod,  any  considerations,  or  animadversions  upon  the 
Confession  and  Catechism  had  been  exhibited  to  the  classes  : 
but  it  was  answered  by  the  delegates  from  each  of  the  classes. 
That  most  of  the  pastors  had  professed  in  the  classes,  that 
they  had  no  animadversions  against  the  received  doctrine ; 
but  that  those  who  professed  that  they  had  some,  were  unwil- 
ling to  explain  them;  either  because  they  said,  that  they 
were  not  yet  prepared,  or  because  they  did  not  think  that  this 
was  advisable  for  them.*  Wherefore  the  Synod  judged, 
that  it  should  again  be  enjoined  on  them,  that,  omitting  all 

♦  Nothing  can  be  more  evident  than  this  fact,  that  the  followers  of 
Arminius  aimed  to  subvert,  or  exceedingly  to  modify,  the  doctrine  of  the 
authorized  writings  of  the  Belgic  churches ;  and  that  the  others  wanted 
no  alteration  to  be  made  in  that  doctrine,  as  more  favorable,  either  to 
the  doctrine  of  the  church  of  Geneva,  or  of  Calvin,  as  many  writers 
confideaitly  assert. 


HISTORY    OF    PRECEDING    EVENTS.  21 

evasions,  subterfuges,  (tergiversationibus,)  and  delays,  they 
should  explain,  as  early  as  might  be,  all  the  animadversions 
which  they  had  against  the  received  doctrine,  each  of  them 
to  his  own  class. 

It  was  likewise  shewn  to  the  Synod,  that  every  where  in 
the  churches,  dissensions  daily  more  and  more  increased  ; 
and  that  most  of  the  young  men  coming  forth  from  the  Uni- 
versity of  Leyden,  and  the  instruction  of  Arminius,  being 
called  to  the  ministry  of  the  churches,  in  the  examination 
indeed  concealed  their  opinion  by  ambiguous  methods  of 
speaking ;  but  when  they  had  been  set  forth  to  the  ministry, 
they  immediately  moved  new  disputations,  contended  earnestly 
for  opinions,  and  gloried  that  they  had  various  considerations 
against  the  received  doctrine  :  That  in  the  classes  and  pres»- 
byteries,  sharp  dissensions  and  altercations  arose  among  the 
pastors,  concerning  most  of  the  heads  of  doctrine;  and  that, 
among  the  people  also,  various  disputings  concerning  doc- 
trine were  heard,  with  the  great  offence  and  disturbance  of 
tJie  churches :  yea,  moreover,  that  the  beginnings  of  schisms 
were  seen :  that  the  pastors  attached  to  Arminius  instituted 
frequent  meetings  in  which  they  might  deliberate  concerning 
the  propagation  of  their  doctrine ;  and  that  the  people  more 
and  more  went  away  into  parties.* 

As  therefore  the  Synod  judged  that  the  i-emedy  of  this  evil 
could  no  longer  be  deferred,  and  that  the  hope  of  obtaining  a- 
national  Synod,  because  of  this  diversity  of  counsels  and  opin- 
ions, was  altogether  uncertain ;  it  was  determined  by  the  S}Tiod» 
from  the  counsel  of  the  most  ample  the  delegates,  to  petition 
of  the  Illustrious  lords  the  States  of  Holland  and  West 
Friesland ;  that  from  the  two  Synods  of  South  and  jVorth 
Holland,  one  provincial  Synod  might  be  called  at  the  first 
opportunity,  (as  it  had  formerly  been  done  in  similar  difficul- 
ties,) in  order  to  quiet  and  remove  these  evils.  AVhen  the 
dqjuties  of  each  Synod  had  copiously  explained  to  the  Illus- 

♦  The  enlightened  and  decided  friend  to  free  inquiry,  will  see  even  in 
Uie  causes  of  these  complaints,  (while  the  immediate  effects  may  perhaps 
be  deemed  very  unfavorable  to  truth  and  holiness,)  the  daAV)i  of  that 
more  enlarged  state  of  things,  in  which  free  investigation  of  both  received, 
and  exploded,  and  novel  opinions,  proves  ultimately  and  highly  beneficial 
to  the  cause  of  truth ;  and  he  will  agree,  that  the  arm  of  authority,  secular 
or  ecclesiastical,  could  not  beneficially  be  exerted  against  it;  except  so 
far,  as  to  require  those,  who  voluntarily  belong  to,  and  minister  in  any 
church,  to  conform  to  the  rules  of  that  churcli,  or  to  recede  from  it  without 
further  molestation.     But  this  does  not  prevent  the  propriety  of  doinff 

1'ustice  to  the  character  of  wise  and  pious  men,  to  whom  no  views  of  ihis 
dm  had  as  yet  ever  been  presented^ 


S(2  HISTORY    OF    PRECEDING    EVENTS. 

trious  lords  the  States  these  difficulties  of  the  churches,  as  groW' 
ing  more  and  more  heavy ;  and  had  petitioned,  that  for  the 
removal  of  the  same,  the  convocation  of  a  provincial  Synod 
might  be  appointed,  at  the  most  early  time :  though  great 
hopes  had  been  given  them,  by  the  most  ample  the  lords  the 
delegates,  they  were  not  as  yet  able  to  obtain  it;  because  at 
that  time  [Sept.  14,  1607]  a  beginning  had  been  made  of 
settling  the  terms  of  a  truce  with  the  enemy  :  and  the  Illus- 
trious States  being  themselves  fully  occupied  with  the  most 
weighty  affairs  of  the  Republic,  could  not  have  leisure  to 
attend  to  these  ecclesiastical  concerns. 

April  30,1608.]  In  the  mean  time  Arminius,  when  he 
saw  that  the  churches  were  urgent,  that  this  cause  should  be 
determined  by  the  legal  ecclesiastical  judgments ;  in  order 
that  he  might  decline  that  trial,  {forttm,  meaning  the  decision 
of  the  ecclesiastical  courts,)  having  exhibited  a  suppliant 
writing  {libeUum)  to  the  Illustrious  the  States,  obtained  that 
cognizance  should  be  taken  of  his  cause,  by  the  most  ample 
the  counsellors  of  the  supreme  court,  being  'political  men  ; 
(not  ecclesiastical;)  and  Gomarus  was  commanded  to  hold 
a  conference  with  Arminius  before  the  same,  the  pastors 
being  present,  who  had  lately  attended  at  the  preparatory 
convention  from  South  and  North  Holland.  When  the 
deputies  of  the  churches  had  understood  this,  they  again 
requested  the  Illustrious  the  States  of  Holland  and  West 
Friesland,  that,  instead  of  this  conference  instituted  before 
the  supreme  court,  a  provincial  Synod  might  be  called  ;  that 
in  the  same,  cognizance  might  be  taken  and  judgment  given 
cm  this  ecclesiastical  cause,  by  ecclesiastical  men,  skilful  in 
these  matters,  and  lawfully  delegated  by  the  churches  ^vith 
the  power  of  awarding  judgment.  The  Illustrious  the  States 
answered,  that  the  cognizance  of  the  cause  alone  had  been  en- 
trusted to  the  supreme  court ;  but  that  the  decision  of  it  would 
afterwards  be  committed  either  to  a  provincial  or  to  a 
national  Synod. 

In  this  conference,  a  long  dispute  occurred  about  the  order 
of  proceeding.  Arminius  contended,  that  Gomarus  ought  to 
undertake  the  part  of  an  agent,  {actoris,  pleader,  or  prosecu- 
tor, or  accuser,)  but  that  he  was  only  bound  to  defend  himself; 
while  Gomarus  judged,  that  this  method  of  proceeding  was 
not  less  unjust  than  unusual,  especially  in  an  ecclesiastical 
cause*  before  political  judges  ;  that  he  indeed  was  prepared 
to  bring  proof  before  a  lawful  Synod  ;  that  Arminius  had 
proposed  dogmas  which  were  at  variance  with  the  word  of 


HISTORY    OP    PRECBDING    EVENTS.  23 

Crod,  and  with  the  Confession  and  Catechism  of  the  Belgic 
churches ;  but  that  it  could  not  be  done  in  this  place,  without 
prejudice  to  his  cause;  that  he  (Gomarus)  thought  this  con- 
ference, in  order  to  answer  the  intention  of  the  Illustrious 
lords  the  States,  might  better  be  conducted  in  this  manner ; 
namely,  that  without  these  mutual  accusations,  each  of  them 
should  clearly  and  perspicuously  explain  and  set  forth  his 
own  opinion,  concerning  every  one  of  the  heads  of  doctrine ; 
for  thence  it  might  most  advantageously  be  understood,  in 
what  things  they  agreed  or  disagreed.  As  to  what  belong  to 
"himself,  he  would  not  shrink  from  explaining  his  opinion 
concerning  all  the  heads  of  doctrine  fully  and  openly,  afl 
nauch  so  indeed  as  could  be  desired  by  any  one  ;  that  Armi- 
nius  also,  if  he  were  willing  fully  to  perform  the  part  of  a 
faithful  teacher,  ought  in  the  same  manner  to  declare  his  own 
opinion,  and  not  any  longer  in  this  business  to  use  subterfuges 
of  this  kind.  He,  (Arminius,)  nevertheless  persisted  in  his 
purpose ;  so  that  he  at  length  exclaimed,  that  he  wondered, 
seeing  various  rumors  of  his  heterodoxy  had  gone  about 
through  the  churches  ;  and  the  conflagration  excited  by  him, 
was  said  to  rise  above  the  very  roofs  of  the  churches  ;  that 
he  yet  found  no  one,  who  dared  to  lodge  an  accusation  against 
bim.  Gomarus,  in  order  to  meet  this  boasting,  undertook  to 
prove  that  he  had  taught  such  an  opinion  concerning  the  first 
article  of  our  faith,  namely,  concerning  the  justification  of 
mm  before  God,  as  was  opposed  to  the  word  of  God,  and  to 
the  confession  of  the  Belgic  churches.  For  the  proof  of  this 
thin^,  he  produced  his  own  very  words,  written  out  from  the 
hand  writing  of  the  same  Arminius,  in  which  he  asserts,  that 
in  th<;  justification  of  man  before  God,  the  righteousness  of 
Christ  is  not  imputed  for  righteousness  ;  but  that  faith  itself, 
or  the  act  of  believing,  (to  credere,)  by  the  gracious  acceptation 
{acceptationem,  acquittal)  was  that  our  righteousness,  by 
which  we  are  justified  before  God.  When  Arminius  saw 
himself  ttius  fast  bound,  as  he  could  not  indeed  deny  this  to 
be  evidence  of  proof,  {evidentiam  probationis,  conclusive  evi- 
dence,) he  began  to  consent  to  another  method  of  proceeding ; 
inamely,  that  each  should  sign  in  a  wiiting  his  own  opinion, 
i<;omprised  ia  certain  theses,  concerning  the  principal  articles, 
in  which  the  difference  was  thought  to  consist ;  on  which 
each  afterwards  in  return  marked  his  own  animadversions. 

This  conference  having  been  terminated,  the  counsellors 
of  the  supreme  court  reported  to  the  Illustrious  the  States  of 
Holland  and  West  Friesland,  that  they,  as  far  as  they  had 


24  HISTORY    OF    PRECEDING    EVENTS. 

been  able  to  perceive  from  the  conference,  judged  ;  that  the 
controversies,  which  had  arisen  between  these  two  professors, 
were  not  of  so  great  importance,  but  regarded  especially  some 
more  subtile  disputes  concerning  predestination,  which  might 
either  be  omitted  or  connived  at,  {dissimulari,)  by  a  mutual 
toleration.     But  Gomarus  added,  that  the  difference  detected 
in  the  opinions  were  of  so  great  moment,  that  he,  with  the 
opinion  of  Arminius,  should  not  dare  to  appear  before  the 
judgment  of  God :    and,  unless  a  remedy  were   maturely 
applied,  it  was  to  be  feared,  lest  in  a  short  time,  one  province 
should  be  engaged  in  contest  against  another,  church  against 
church,  state  against  state,  and  citizens  against  each  other. 
But  the  Illustrious  the  States  determined,  that  the  writings 
sealed  on  each  side  in  this  conference,  should  be  preserved 
in  the  supreme  court,  even  unto  a  national  Synod,  neither 
should  they  be  communicated  in  the  mean  while  to   any  man 
{cuiquam  mortalmm.)      Yet,    neither  did   this   conference 
deliver  from  anxiety  the  churches,  but  rather  increased  it; 
especially  as  the  things  which  had  been  done  at  it  were  con- 
cealed from   the  churches.     For  not  without  reason  they 
judged,  {haud  temere,)  that  this  was  done  in  favor  of  Arminius, 
lest  his  opinions  should  be  made  manifest.     In  the  mean 
while  the  churches  did  not  cease,  by  their  deputies,  strenuously 
to  petition  the    Illustrious   States,   that  this    ecclesiasticaJ 
cause,  which,  except  with  great  danger  of  the  church,  could 
not  be  deferred,  might  be  examined  and  decided  on,  as  scon 
as  possible,  by  the  judgment  either  of  a  lawful  provincial,  or 
a  national  Synod.     When  Arminius  understood  this,  he  pro- 
cured by  Utenbogardus,  whose  authority  at  that  time  was 
great  among  most  of  the  chief  persons  of  the  countr;',  that 
5ie  Illustrious  States  should  command  that  the  Annual  Synods 
themselves,  as  well  of  South  as  of  North  Holland,  Ihe  time 
of  which  was  at  hand,  should  be  deferred.     But  as  this  could 
not  be  done  without  the  greatest  detriment  of  the  churches, 
tJiey  again,  having  explained  before  the  Illustrious  ^he  States 
their  difficulties,  petitioned,  either  that  it  might  be  allowed,  to  - 
hold,  according  to  custom,  each  of  the  annual  Synods,  as  |   ^ 
well  that  in  South,  as  in  North  Holland  ;  or  that  out  of  each 
united  together  one  provincial  Synod  should  as  soon  as  possi- 
ble be  called,  as  it  had  also  before  this  been  petitioned. 

June  28,  1608.]  To  this  petition,  the  Illustrious  States 
declared,  that  they  had  determined,  in  the  next  October,  to 
call  together  a  provincial  Synod  for  this  purpose.  When  this 
had  been  made  known  to  the  churches,  all  the  pastors  attached 


HISTORY    OP    PRECEDING    EVENTS.  25 

to  Arminius  were  again  admonished,  that  each  of  them  would 
lay  open  to  his  class,  his  considerations,  (or  remarks,  con- 
siderationes^)  that  the  same  might  be  lawfully  carried  to  the 
approaching  Synod.  But  they,  as  before,  so  now  also  each 
of  them,  declined  this  with  one  consent,  with  their  accustomed 
evasions,  {te7'giversatiombus.)  And  when  the  month  of  Oc- 
tober approached,  and  the  churches  pressed  the  convocation 
of  a  provincial  Synod,  as  promised,  that  was  again  deferred 
for  two  months  :  and  it  was  again  permitted  to  the  churches, 
to  hold  the  particular  annual  Synods,  as  well  in  South  as  in 
North  Holland ;  yet  on  this  condition,  that  the  cause  of  Ar- 
minius should  not  be  treated  of  in  the  same,  which  they  willed 
to  be  reserved  to  the  provincial  Synod.  In  the  Synod  of  the 
churches  of  South  Holland,  which  was  held  at  Dordrecht,  (or 
Dort,)  when  it  had  been  reported,  that  all  the  pastors  attached 
to  Arminius  were  hitherto  unwilling  to  lay  open  their  con- 
siderations, which  they  said  they  had  against  the  received 
doctrine,  to  their  fellow  pastors,  {symmistis,)  but  that  they 
eluded  by  various  evasions,  the  admonitions  of  the  churches, 
and  the  decrees  of  the  Synods ;  it  was  determined,  that  it 
should  be  gravely  enjoined  on  them,  to  lay  open  these  their 
considerations,  within  the  space  of  the  next  month,  after  the 
admonition  given,  under  the  penalty  of  incurring  the  ecclesi- 
astical censure  against  the  contumacious.  The  same  also 
was  demanded  from  the  professors  of  sacred  theology  in  the 
University  of  Leyden,  and  from  Peter  Bertius,  the  ruler  of 
the  theological  college.  These  pastors,  when  they  saw 
that  either  their  opinion  must  be  laid  open,  or  they  must 
undergo  the  ecclesiastical  censure ;  in  order  to  evade  each 
of  these,  they,  by  the  aid  of  Utenbogardus,  obtained  letters 
from  the  Illustrious  lords  the  States,  in  which  it  was  enjoined 
on  these  pastors,  that  within  the  space  of  one  month,  they 
should  transmit  to  the  lords  the  States  themselves,  the  con- 
siderations which  they  had  sealed  up,  that  they  might  be 
reserved  by  the  same,  to  be  exhibited  to  the  provincial  Synod. 
The  professors,  being  asked  by  the  deputies  of  the  Synod,  if 
they  had  any  considerations  of  this  kind,  to  open  these  before 
them,  Gomarus  answered ;  indeed,  that  he  had  observed  nothing 
in  the  Confession  and  Catechism  of  the  churches,  which  he 
thought  in  need  of  correction  or  alteration,  as  too  little  agreeing 
with  the  word  of  God ;  but  Arminius,  that  he  would  answer 
by  writing  to  this  demand,  in  his  own  time.  And  when  he 
saw  himself  thus  urged  by  the  churches  to  the  declaration  of 
his  opinion,  he  explained  in  a  prolix  discourse  to  the  lords 

4 


^6  HISTORY    OF    PRECEDING    EVENTS. 

the  States,  in  their  stated  convention,  what  he  thought  con- 
cerning divine  predestination,  the  grace  of  God,  and  the  free- 
will of  man,  the  perseverance  of  the  saints,  the  assurance  of 
salvation,  the  perfection  of  man  in  this  life,  the  Deity  of  the 
Son  of  God,  the  justification  of  man  before  God,  and  the 
other  heads  of  doctrine.  At  the  same  time,  he  endeavored 
to  persuade  the  Illustrious  the  States,  that,  in  these  reformed 
churches,  a  doctrine  was  delivered  concerning  the  divine 
predestination,  which  was  at  variance  {jntgnaret)  -with  the 
nature  of  God,  with  his  wisdom,  justice,  and  goodness ;  with 
the  nature  of  man  and  his  free-will ;  with  the  work  of  creation ; 
with  the  nature  of  life  and  death  eternal,  and  finally  with  that 
of  sin  ;  and  which  took  away  the  divine  grace,  was  inimical 
to  the  glory  of  God,  and  pernicious  to  the  salvation  of  men ; 
which  made  God  the  author  of  sin,  hindered  sorrow  for  sin, 
took  away  all  pious  soHcitude,  lessened  the  earnest  desire  of 
doing  good  things,  extinguished  the  ardor  of  prayer,  took 
away  the  "  fear  and  trembling,"  with  which  we  ought  to 
"  work  out  our  own  salvation,"  made  way  for  desperation, 
subverted  the  Gospel,  hindered  the  ministry  of  the  word,  and 
lastly,  overturned  the  foundations,  not  only  of  the  Christian 
religion,  but  also  wholly  of  all  religion.* 

When  Gomarus  had  heard  these  things,  he  deemed  it  a 
part  of  his  duty,  to  give  better  information  (melius  erudire) 
to  the  Illustrious  lords  the  States,  lest  perhaps  by  this  method, 
their  minds  should  be  pre-occupied  with  unfavorable  preju- 
dices   against    the   orthodox    doctrine.     Having    therefore 

*  It  is  probable,  that  in  all  the  volumes,  which  ever  since  that  time, 
have  been  written  by  Anninians,  or  Anti  Calvinists,  in  refutation  of 
Calvinism,  there  is  no  objection  of  any  plausibility,  urged  against  the 
doctrines  designated  by  that  term,  which  is  not  here  briefly,  and  fedrly, 
and  emphatically  stated,  as  used  by  Arminius,  before  the  States  of 
Holland,  in  this  history,  written  with  the  express  purpose  of  sanctioning 
the  decisions  of  the  Synod  of  Dort;  perhaps,  no  where  else  can  so 
compendious  a  list  of  these  objections  be  found.  The  compilers  evidently 
did  not  consider  them  as  unanswerable,  or  very  formidable  ;  nor  were  they 
afraid  of  having  the  whole  cause  fairly  tried  and  determined  according 
to  THE  WORD  OF  GoD ;  the  objcctious  being  indeed,  neither  more  nor 
less,  than  man's  presumptuous  reasonings  against  the  express,  sure,  and 
authoritative  testimony  of  God  himself;  the  substance  of  the  inquiry 
which  the  apostle  answered,  or  silenced  at  once,  "Thou  wilt  say  to  me, 
Why  doth  he  yet  find  fault  ?  for  who  hath  resisted  his  will  ?  Nay  but, 
O  man,"  rejoins  the  apostle,  "Who  art  thou  that  repliest  against  God  ?" 
It  is  evident  from  the  whole  narrative,  that  the  Confession  and  Catechism 
of  the  Belgic  churches,  as  well  as  the  sei-mons  and  writings  of  the  pastors, 
were  involved  in  tliis  heavy  charge,  and  condemned  most  deeply  by  this 
sweeping  sentence. 


HISTORY    OF    PRECEDING    EVENTS.  27 

petitioned  for  permission  to  speak,  he,  in  the  same  convention, 
copiously  {prolixe)  explained  what  was  the  genuine  opinion 
of  Armmius  concerning  the  grace  of  God  and  the  free-will 
of  man,  the  justification  of  man  before  God,  the  perfection  of 
man  in  this  life,  predestination,  the  origin  of  sin,  and  the 
perseverance  of  the  saints  ;  and  what  just  causes  of  suspicion, 
he  (Arminius)  had  given,  that  he  did  not  think  aright,  con- 
cerning the  Holy  Scripture,  the  sacred  Trinity,  the  providence 
of  God,  the  satisfaction  of  Jesus  Christ,  the  church,  faith, 
good  works,  and  the  other  heads  of  doctrine.  By  what  arts 
also  he  disseminated  his  own  opinions  ;  namely,  that  when 
publicly  asked  and  solemnly  enjoined,  he  hath  hitherto 
concealed  his  opinion  from  the  churches  ;  but  had  diligently 
inculcated  it  privately  on  the  pastors,  whom  he  hoped  he 
should  be  able  to  draw  over  into  it,  and  on  his  own  pupils, 
(or  scholars:)  that  he  enervated  the  principal  arguments  of 
our  party,  {nostrorum,,)  with  which  the  orthodox  doctrine  used 
to  be  fortified;  but  confirmed  those  of  the  Jesuits,  and  of  the 
other  adversaries,  with  which  they  are  accustomed  to  fight 
against  the  doctrine  of  the  reformed  churches  ;  that  he  sug- 
gested various  doubts  concerning  the  truth  of  the  received 
doctrine,  into  the  minds  of  the  pupils  ;  and  (taught  them)  to 
hold  the  same  at  first,  as  in  an  equilibrium  with  the  heterodox 
doctrine,  and  at  length  altogether  to  reject  it ;  that  hitherto  he 
had  not  been  willing  to  publish  any  declaration  of  sincerity 
and  consent  in  doctrine,  though  very  often  lovingly,  and  in  a 
brotherly  manner,  asked  by  the  churches  to  do  it ;  that  he 
had  eai-nestly  labored  by  all  means,  that  he  might  not  lay 
open  to  the  churches  his  errors,  which  had  been  detected 
before  the  supreme  court ;  and  that  he  had  aimed  at  this  one 
thing,  by  delaying  the  time,  to  have  the  opportunity  of  drawing 
over  the  more  persons  into  his  own  opinion,  and  of  every  where 
occupying  the  churches ;  that,  having  despised  the  decisions 
and  decrees  of  Synods,  classes,  and  presbyteries,  he  had  in 
the  first  instance  burst  forth  {prosiliisse)  to  the  tribunal  of  the 
Supreme  Magistrate,  and  had  there  proposed  his  complaints 
and  accusations  against  the  doctrine  of  the  churches  ;  and  by 
the  arts  of  a  courtier  {aulicus)  had  industriously  studied  to 
conciliate  favor  to  himself,  but  to  bring  hatred  on  the 
churches.  "Wherefore  he  (Gomarus)  earnestly  entreated  the 
States,  (seeing  that  the  students  of  sacred  theology  in  the 
University  of  Leyden,  and  every  where  the  pastors,  daily 
more  and  more  revolted  from  the  orthodox  doctrine,  discords 
and  contentions  spread  abroad,  the  churches  were  disturbed, 


2»  HISTORY    OF    PRECEDING    EVENTS. 

and  the  citizens  were  drawn  into  parties,)  that  the  promised 
national  Synod  might  as  early  as  possible  be  called ;  in 
which,  the  causes  of  these  evils  having  been  legally  examined, 
a  suitable  remedy  might  at  length  be  applied.  The  deputies 
of  the  churches  also  soon  after  petitioned  for  the  same  ;  but 
by  the  endeavors  of  Utenbogardus  and  others  it  was  effected, 
that  this  calling  of  the  Synod  should  always  be  deferred. 

April  4,  1609.]  They  (the  deputies  of  the  churches) 
likewise  several  times  admonished  Arminius  to  send  to  them 
the  considerations  contained  in  the  writing  which  he  had 
promised  ;  who  at  length  answered  by  letter,  that  he  did  not 
deny  that  this  had  been  promised  by  him,  but,  because  he  had 
understood  that  the  Illustrious  the  States  had  ordered  the 
pastors  to  send  their  considerations  sealed  up  unto  them,  he 
had  changed  his  mind,  (consilium,)  and  that  he  would  wait 
till  the  same  also  should  be  enjoined  on  him.  Peter  Bertius, 
the  regent  of  the  theological  college,  being  admonished  by 
the  same  deputies,  that  if  he  had  any  thing  against  the  received 
doctrine  of  the  churches,  he  would  freely  explain  it,  declared 
his  own  opinion  concerning  most  of  the  heads  of  doctrine 
openly  without  any  evasion;  and  shewed  that,  in  the  articles 
of  the  justification  of  man  before  God,  of  predestination,  of 
the  grace  of  God,  of  free-will,  and  finally,  of  the  perseverance 
of  true  behevers,  {verefidelhim,)  he  thought  differently  from 
the  doctrine  of  the  Belgic  churches.*  This  rendered  the 
churches  more  and  more  anxious  ;  seeing  they  understood 
that  not  only  Arminius  in  the  University,  but  Bertius  also,  in 
the  seminary  of  the  churches  of  Holland,  set  before  the  youth 
entrusted  to  his  fidelity,  and  destined  to  the  ministry  of  the 
churches,  heterodox  doctrine  :  and,  having  drawn  them  aside 
from  the  sincerity  (or  pwnV?/)  of  the  doctrine,  instilled  into 
them  {imhuere)  new  opinions.  The  churches  saw  these 
things,  and  grieved  ;  yet  they  were  not  able  to  apply  the  lawful 
remedy  to  these  evils,  though  it  was  that  which  they  chiefly 

*  "  There  was  not,  however,  any  public  law,  or  confession  of  faith, 
that  obliged  the  pastors  of  the  reformed  churches  in  any  part  of  the 
world,  to  conform  their  sentiments  to  the  theological  doctrines  that  were 
adopted  and  taught  at  Geneva."  Mosheim,  vol  v.  p.  366.  "  Arminius 
knew  that  the  Dutch  divines  and  doctors,  were  not  obliged  by  their 
confession  of  faith,  nor  by  any  public  law,  to  adopt  and  propagate  the 
principles  of  Calvin."  Ibid.  p.  441.  It  might  be  supposed  from  this,  that 
the  opposers  of  Arminius,  and  all  concerned  in  procuring  the  Synod  of 
Dort,  wanted  Arminius  and  his  party  to  adhere  to  the  Geneva  Confes- 
sion and  the  creed  of  Calvin,  &c:  whereas  in  fact,  these  are  never 
mentioned  in  the  history  prefixed  to  that  of  the  Synod,  but  the  received 
doctrine  of  the  Belgic  churches  alone. 


HISTORY    OF    PRECEDING    EVENTS.  29 

wished  and  judged  necessary;  Utenbogardus,  and  others, 
whose  authority  was  at  that  time  great  among  certain  chief 
persons  of  the  country,  hindering  with  all  their  power,  by 
their  means,  all  synodical  conventions  and  ecclesiastical 
judgments. 

Hence  the  pastors  attached  to  Arminius  were  made  more 
bold  to  propose  their  own  heterodox  opinions  ;  and  they  be- 
gan even  publicly  before  the  people,  to  defame  the  received 
doctrine  with  various  calumnies,  and  to  rage  furiously 
{debacchari)  against  it,  as  horrid  and  detestable.  Among 
these,  a  certain  person,  (called)  Adolphus  Venator,  the  pastor 
of  the  church  of  Alcmar  in  North  Holland,  was  not  the  last; 
who,  besides  that  he  was  of  too  little  approved  a  life,  {vitcR 
miiiits  'prohatcB^)  openly  and  by  no  means  in  a  dissembling 
manner,  scattered  abroad  Pelagian  and  Socinian  errors,  with 
incredible  impudence,  publicly  and  privately ;  for  which 
cause,  he  was  suspended  from  the  office  of  teaching,  by  the 
legitimate  judgment  of  the  churches  of  North  Holland.  He 
(however)  despising  the  judgment  of  the  churches,  persisted 
in  the  office  of  teaching,  against  the  will  of  the  churches. 
The  orthodox  pastors  in  the  Class  of  Alcmar  judged  that  this 
unholy  man,  {impiirum,)  having  been  la\vfully  suspended  from 
the  ministry,  and  a  few  other  pastors  whom  he  had  drawn 
over  into  his  opinion,  and  who  pertinaciously  refused  to  testify 
their  consent  to  the  doctrine  of  the  reformed  churches,  by  the 
subscription  of  the  Confession,  should  not  be  admitted  into 
their  assembly.  They,  having  complained  of  this  matter  to 
the  Illustrious  the  States,  by  the  aid  of  Utenbogardus,  obtained 
a  mandate,  by  which  this  admission  for  them  was  commanded ; 
which  when  the  orthodox  could  not  do,  because  of  their  con- 
science ;  they  submissively  requested  the  Illustrious  the 
States,  that  they  might  not  be  burdened  by  mandates  of  this 
kind,  which  they  could  not  conscientiously  obey.  The 
deputies  of  the  churches,  when  they  saw  that  these  dissensions 
and  scandals  were  daily  more  and  more  increased,  again 
earnestly  entreated  (or  adjured,  obtestoti  sunt)  the  Illustrious 
the  States,  in  the  name  of  the  churches,  that  the  promised 
provincial  Sjmod  might  be  called  together  at  the  earliest  time, 
for  the  removal  of  these  evils.  But  when  Utenbogardus,  and 
the  rest  of  the  pastors  addicted  to  Arminius,  observed  the 
minds  of  the  Illustrious  lords  the  States  to  incline  to  this ;  in 
order  that  they  might  avoid  the  ecclesiastical  decisions,  they 
effected  by  certain  individuals  who  seemed  more  attached  to 
their  cause,  that,  in  the  stead  of  the  provincial  Synod,  a  con- 

4* 


30  HISTORY   OF    PRECEDING    EVENTS. 

ference,  concerning  the  controverted  articles  between  Gomarus 
and  Arminius,  should  be  held,  in  the  convention  itself  of  the 
Illustrious  States  ;  in  the  which  each  might  take  to  himself 
four  pastors,  whose  counsels  they  might  be  allowed  to  use. 
Arminius  had  taken  Jannes  Utenbogardus,  of  Hague,  Adrian 
Borrius  of  Leyden,  Nicholas  Grevinchovius  of  Rotterdam, 
and  the  before  mentioned  Adolphus  Yenator  of  the  Alcmarian 
church.  But  Gomarus,  (took)  Ricardus  Acronius  of  Schei- 
dam,  James  Roland  of  Amsterdam,  John  Bogardus  of 
Harlem,  and  Festus  Hommius  of  Leyden,  pastors  of  the 
church. 

When  they  had  come  together,  Gomarus  and  the  pastors, 
who  had  joined  themselves  to  him,  requested  these  two 
things :  1.  That  this  conference  should  be  instituted  in 
writing  to  be  exhibited  on  each  side  ;  by  which  means,  vain 
rumors  of  whatever  kind  might  be  counteracted.  2.  That 
these  writings  should  afterwards  be  delivered  to  a  national 
Synod,  to  be  examined  and  judged,  by  which  the  judgment  of 
an  ecclesiastical  cause,  might  be  reserved  entire  to  the 
churches.*  The  Illustrious  the  States,  willed  that  the  con- 
ference should  be  instituted,  by  word  of  mouth,  {viva  voce,) 
yet  so  that  it  might  be  allowed  to  use  writing  in  aid  of 
memory ;  and  they  promised,  having  given  public  letters  for 
confirmation  of  the  matter,  that  this  cause,  when  they  had 
known  concerning  the  same  from  this  conference,  should  be 
reserved  to  the  judgment  of  a  provincial  Synod  ;  and  in  order 
to  this,  that  all  things  whatever,  which  should  there  be  treated 
of  by  word  of  mouth,  being  afterwards  sealed  up  in  writing, 
those  writings  should  be  exhibited  to  the  Synod. 

The  same  persons  also  thought  it  a  shameful  thing,  (iw- 
dignum,)  that  Adolphus  Venator  who,  on  account  of  his 
doctrine  and  impure  life,  had  been  suspended  from  the  minis- 
try by  the  lawful  censures  of  the  churches,  should  be  brought 
forward  (or  employed,  adhiberi)  in  such  a  conference,  to  the 
great  detriment  of  ecclesiastical  censures.  Wherefore  they 
demanded,  that  another  person  should  be  taken  in  his  place  ; 

*  That  this  cause  might  be  reg:ularly  condemned,  it  was  judged 
"  pi'oper  to  bring  it  before  an  ecclesiastical  assembly  or  Synod.  This 
method  of  proceeding,  was  agreeable  to  the  sentiments  and  principles  of 
tlie  Calvinists,  who  are  of  opinion,  that  all  spiritual  concerns  and  reli- 
gious controversies  ought  to  be  judged  and  decided  by  an  ecclesiastical 
assembly  or  council."  Mosheim,  vol.  \.  13.450.  "The  Calvinists  are 
not  particular  in  this ;  and  indeed  it  is  natui-al  that  debates,  purely 
theological,  should  be  discussed  in  an  assembly  of  divines."  J^Tote,  IbicL  \ 
Maclaine.  \ 


HISTORY    OF    PRECEDING   EVENTS.  31 

which,  as  Arminius  vehemently  struggled  against  it,  they  were 
not  able  to  obtain.  In  the  beginning  also,  a  disputation  oc- 
curred concerning  the  order  of  handling  the  articles.  For 
Arminius  seemed  to  place  the  great  defence  of  his  cause  in 
this,  that  the  beginning  should  be  made  with  the  article  of 
predestination.  Gomarus  thought,  that  because  the  article 
which  respected  justification  seemed  more  necessary,  the 
beginnings  should  be  made  with  it ;  which  also  pleased  the 
Illustrious  the  States.* 

Concerning  this  article,  there  was  the  same  controversy, 
which  had  previously  been  agitated  before  the  supreme  court, 
namely.  Whether  faith,  inasmuch  as  it  is  an  act  according 
to  the  gracious  estimation  of  God,  be  that  righteousness 
itself  by  which  we  are  justified  before  God.  In  the  second 
place,  it  was  treated  concerning  the  doctrine  of  divine  pre- 
destination, which  Arminius  endeavored  to  render  odious, 
by  the  same  consequences,  which  he  had  lately  brought 
forward  in  the  convention  of  the  Illustrious  States.  But 
Gomarus  urged  the  principal  point,  namely,  Whether  faith 
were  the  antecedent  cause  or  condition  of  election,  or 
whether  indeed  the  fruit  or  effect  of  the  same.  The  third 
controversy  was  concerning  the  grace  of  God  and  free-will. 
Arminius  professed  that  he  acloiowledged  all  the  operations 
of  divine  gi-ace,  whatever  could  be  assigned  in  the  conver- 
sion of  man  ;  only  that  no  grace  should  be  assigned,  which 
is  irresistible.  Gomarus  shewed  what  ambiguity  and  what 
guile  might  be  concealed  under  that  word  irresistible ; 
namely,  ^at  indeed  under  the  same  might  be  hidden  the 
doctrine  of  the  Semi  Pelagians,  and  the  Synergists  (Co- 
operators)  Vv'hich  had  been  condemned  of  old  ;  and  he  stated, 
that  in  the  regeneration  of  man,  that  grace  of  the  Holy 
Spirit  was  necessary  ;  which  works  so  efficaciously,  that  the 
resistance  of  the  flesh  being  overcome,  whosoever  are  made 
partakers  of  this  grace,  are  certainly  and  infallibly  converted 
to  God  by  the  same.  Finally,  they  treated  concerning  the 
perseverance  of  the  truly  believing.  Arminius  declared, 
that  he  had  never  opposed  the  doctrine  of  the  certain  per- 
severance of  the  truly  believing,  nor  thus  far  was  he  willing 

♦  Arminius  in  this  point,  shewed  his  sound  policy  ;  for  ivhen  de- 
claniations  against  pi-edestination  have  prepared  the  way,  a  prejudice 
as  to  tlie  other  doctrines  connected  with  it,  or  held  by  those  who  hold 
that  offensive  doctrine,  will  seldom  be  impartially  considered.  Some 
modern  refuters  of  Calvinism  either  have  not  been  so  politic,  or  they 
have  heenmcre  fair,  in  this  respect  than  Arminitis  was. 


3^  HISTORY    OF    PRECEDING    EVENTS. 

to  oppose  it,  because  those  testimonies  of  scripture  stood 
for  it  (or  were  extant  for  it)  to  which  he  was  not  as  yet  able 
to  answer ;  he  should  therefore  only  propose  those  topics, 
which  in  this  article  had  excited  scruple  and  hesitation  in 
him.*  When  Gomarus  had  answered  to  these  topics,  he 
confirhied  this  doctrine  from  the  word  of  God  by  many 
evident  testimonies. 

These  things  having  been  fully  discussed,  the  collocutors 
were  asked,  whether  there  remained  more  articles,  con- 
cerning which  they  differed  from  each  other.  Gomarus 
answered,  that  there  were  more ;  the  articles  for  instance 
concerning  original  sin,  the  providence  of  God,  the  authority 
of  the  sacred  scriptures,  the  assurance  of  salvation,  the 
perfection  of  man  in  this  life,  and  some  others  ;  concerning 
which,  whether  they  should  treat  also  in  this  place,  he  left 
to  the  prudence  of  the  Illustrious  the  States ;  especially  as 
they  must  a  second  time  be  discussed  by  them  in  the  Synod. 
But  when  the  state  of  Arminius'  health  did  not  seem  such 
as  could  endure  a  longer  conference,  it  pleased  the  Illus- 
trious the  States,  that  it  should  be  broken  off;  after  that 
they  had  promised,  to  the  petition  of  Gomarus  and  the  rest 
of  the  pastors  who  had  joined  themselves  to  him,  that  this 
entire  cause  should  be  more  fully  examined  and  decided  on 
in  a  provincial  Synod,  to  be  called  together  as  soon  as  might 
be ;  and  had  enjoined  the  collocutors,  that  each  of  them 
should  exhibit  to  them  his  opinion,  with  the  arguments  and 
refutations  of  the  contrary  opinion,  contained  in  a  writing, 
within  the  space  of  fourteen  days ;  in  order  that  these 
writings  might  be  preserved  by  them,  even  to  the  provincial 
Synod.  Gomarus  within  the  prescribed  time  transmitted 
his  writings,  which  were  afterwards  published  in  Dutch, 
{Belgice.) 

As  the  difficulties  of  the  church  were  rather  increased 
than  taken  away  by  this  conference,  the  deputies  of  the 
churches  submissively  again  petitioned  the  Illustrious  the 
States,  that  the  provincial  Synod,  so  often  before,  and  in 
the  conference  itself,  promised,  should  be  called,  and  also 

*  It  is  remarkable,  that  Arminius  himself  in  this  his  last  public  con- 
ference, and  just  before  his  death,  should  express  himself  so  undecided 
on  this  grand  point  of  decided  and  unqualified  opposition  to  modern 
Arminians  ;  and  should  make  the  concession,  that  he  was  not  yet  able 
to  answer  the  scriptures,  which  seemed  to  favor  the  doctrine  of  the  final 
perseverance  in  all  true  believers.  It  is  v,rorthy  the  serious  consideration 
of  his  disciples.    He  died  October  19,  in  this  same  year. 


I 


HISTORY    OF    PRECEDING    EVENTS.  33 

at  the  earliest  time.  Answer  was  returned  to  them,  though 
there  were  certain  persons  who  strove  against  it,  that  the 
convocation  of  it  would  then  be  appointed,  when  the  pastors 
of  the  Alcmerian  Class  had  obeyed  the  mandate  of  the 
Illustrious  the  States,  admitting  to  their  assembly  Adolphus 
Venator,  and  the  pastors  attached  to  him.  But,  lest  that 
affair  should  delay  the  provincial  Synod,  the  deputies  of  the 
churches  going  to  Alcmar,  treated  with  the  pastors  of  that 
class  concerning  this  admission,  and  so  far  prevailed  on 
them,  that  they  were  ready  to  admit  the  pastors  attached  to 
Venator,  on  honorable  conditions,  (or  equitable,  lionestis ;) 
but  they  laid  before  the  deputies  so  many  and  weighty 
reasons  why  they  could  not  admit  Venator  himself,  that  they 
themselves  judged,  that  in  this  respect,  they  ought  not  to  be 
urged.  When  this  had  been  reported  to  the  Illustrious  the 
States,  not  even  yet  could  the  calhng  of  a  Synod  be  ob- 
tained. For  indeed  the  pastors  attached  to  Arminius  effected 
this,  that  it  should  be  again  enjoined  to  the  Class  of  Alcmar, 
unreservedly  to  admit  these  pastors  without  any  condition ; 
which  when  they  could  not  do,  the  calling  {of  the  Synod) 
was  again  hindered.* 

Arminius  in  the  mean  while  excused  himself  to  the  Illus- 
trious States  by  letters  ;  that  by  reason  of  bodily  weakness 
he  was  not  able  to  prepare  the  writing  enjoined  him  ;  which 
weakness  so  increased  upon  him  by  degrees,  that  a  short 
time  after  he  departed  this  life.  [Oct.  19,  1609.]  Thus 
these  contests  and  dissensions  exercised  the  University  and 
the  churches  of  Batavia  while  Arminius  was  living  ;  but 
when  he  was  taken  away  from  among  the  living,  though  every 
good  man  hoped,  that  a  great  part  of  these  evils  would  be 
taken  away  and  buried  along  with  him,  seeing  that  he  had 

*  "These  measures  confirmed,  instead  of  x-emoving  the  appreliensions 
of  the  Calvinists ;  from  day  to  day  tliey  were  still  more  firmly  persuaded 
that  the  Arminians  aimed  at  nothing  less,  than  the  ruin  of  all  religion  ; 
and  hence  they  censured  then-  magistrates  with  great  warmth  and  free- 
dom, for  interposing  their  authority  to  promote  peace  and  union  with 
such  adversaries.  And  those,  who  are  well  informed  and  impartial, 
must  candidly  acknowledge,  that  the  Arminians  were  far  from  being 
sufficiently  cautious  in  avoiding  connexions  with  persons  of  loose  prin- 
ciples ;  and  by  frequenting  the  company  of  those  whose  sentiments 
were  entirely  different  from  the  received  doctrines  of  the  reformed  church, 
they  furnished  their  enemies  with  a  pretext  for  suspecting  their  oAvn 
principles,  and  representing  their  theological  system  in  the  worst  colors." 
(Mosheim,  vol,  v.  p.  445.)  It  seems  evident  that  they  patronized  men 
not  only  of  loose  principles,  but  of  licentious  character.  The  word 
Calvinisls  is  not  used  in  the  historical  preface  of  the  Synod  of  Dorl. 


34  HISTORY   OF    PRECEDING   EVENTS. 

been  the  leader  and  author  of  all  these  contentions  ;  yet,  as 
many  pastors,  every  where  in  the  churches  of  Holland,  had 
consented  to  his  opinion,  and  would  not  cease  from  propa- 
gating it,  the  deputies  of  the  churches  thought,  that  never- 
theless the  convocation  of  a  provincial  Synod  should  be 
urged ;  to  whom  it  was  again  answered,  that  the  Illustrious 
the  States  would  then  consider  about  calling  some  ecclesi- 
astical convention,  when  the  Class  of  Alcmar  had  obeyed 
their  mandates. 

In  the  mean  time  the  pastors  attached  to  Arminius,  when 
they  saw  the  affair  brought  into  such  a  situation,  that,  the 
calling  of  a  Synod  having  been  hindered,  little  seemed  to  be 
feared  by  them  from  ecclesiastical  judgments  and  censures  ; 
as  if  with  loosened  reins  of  boldness  and  impudence,  they 
began  to  inveigh  and  rage  furiously,  both  in  public  and 
private,  against  the  orthodox  doctrine  of  the  reformed 
churches,  concerning  election,  the  perseverance  of  the  saints,, 
the  assurance  of  salvation,  and  other  articles,  with  the  most 
bittei-  and  contumelious  revilings,  with  the  greatest  offence  of 
the  pious,  and  the  congratulation  of  adversaries,  and  dis- 
turbance of  the  churches  ;  and  to  render  the  doctrine  of  the 
churches  by  all  means  suspected  by  the  people,  and  to 
embitter  the  minds,  especially  of  the  nobles  {magnatum) 
against  it,  and  the  faithful  teachers  of  the  same.  Neither 
was  it  sufficient  for  them,  by  private  whisperings,  and 
pubhc  and  official  sermons  {tribuniiiis)  to  excite  the  minds, 
as  well  of  the  common  people  as  of  the  rulers  ;  but  by  pub- 
lic writings  also,  which  in  great  number,  and  not  with  less 
scandd,  were  daily  every  where  dispersed  among  the  people, 
they  so  defamed  {proscindebant,  cut  up)  the  doctrine  of  the 
reformed  churches,  that  the  sworn  adversaries  of  the  same 
had  scarcely  been  able  to  do  it  with  greater  virulence  and 
evil  speaking.  And,  that  they  might  the  better  conciHate  to 
themselves  the  favor  of  the  magistrates,  and  render  their 
minds  more  and  more  bitter  against  the  rest  of  the  pastors, 
by  Utenbogardus,  at  first  in  a  speech  made  in  the  convention 
of  the  Illustrious  the  States,  and  then  publicly  in  writing, 
they  endeavored  to  persuade  the  magistrates,  that  the  rest  of 
the  pastors  diminished  and  undermined  the  authority  of  the 
magistrate,  and  affected  and  arrogated  to  themselves  a 
power  collateral,  or  equal  to  their  power. 

Wherefore  the  deputies  of  the  churches  judged,  that  the 
Illustrious  the  States  should  be  again  approached,  and 
intreated,  that  they  would  deign  at  length  to  apply  a  legal 


HISTORY    OF    PRECEDING    EVENTS.  35 

remedy  to  these  e^als,  which  seemed  now  to  have  come  to  the 
height,  by  calHng  together  a  provincial  Synod.  And  when 
the  Illustrious  the  States  seemed  easily  about  to  consent,  be- 
cause of  the  extreme  necessity  of  the  matter,  the  pastors 
attached  to  the  opinions  of  Arminius  suggested  to  them  a 
new  counsel,  by  which  they  thought  that  this  calling  (of  a 
Synod)  might  either  be  entirely  hindered,  or  be  so  instituted, 
that  their  cause  might  be  in  safety ;  namely,  if  the  persons, 
from  among  whom  the  Synod  was  to  be  called,  should  not 
be  delegated  by  the  churches,  (as  was  equitable,  and  had 
been  hitherto  the  custom,)  but  be  called  forth  by  the  States 
themselves  ;  for  they  would  easily  afterwards  obtain  that  those 
only  should  be  selected,  who  either  were  attached  to  their 
cause,  or  too  little  averse  from  it.  This  innovation,  though 
they  had  already  persuaded  some  of  the  chief  persons  of  the 
country,  the  more  prudent  could  not  approve  ;  who  judged 
that  this  convocation  (of  a  Synod)  should  be  instituted  after 
the  accustomed  manner.  They  affected,  nevertheless,  that, 
while  a  disputation  was  excited  among  the  Illustrious  the 
States,  concerning  the  manner  of  calling  the  Synod,  that  the 
convocation  itself,  (which  in  the  first  place  these  pastors 
regarded,)  not  only  of  the  provincial  Synod,  but  of  the 
annual  Synods,  and  those  which  before  were  ordinarily  held, 
should  by  this  means  be  entirely  hindered.  For,  as  often  as 
they  who  wished,  that  these  evils  should  be  taken  away  from 
the  churches  by  this  lawful  remedy,  made  mention  concern- 
ing the  convocation  of  any  Synod  ;  so  often  they  who 
favored  Arminius  and  his  cause,  renewed  the  contentions 
concerning  the  manner  of  calling  it.  Wherefore  the  pastors 
also,  who  were  attached  to  the  opinions  of  the  same,  (Armi- 
nius,) when  they  discerned  that  matters  were  now  brought  to 
that  situation,  that  the  fear  of  all  ecclesiastical  judgment  and 
censure  seemed  to  be  taken  away,  being  rendered  more 
daring,  their  own  churches  not  having  been  consulted,  or 
aware  of  it,  and  without  the  authority  of  the  supreme  magis- 
trate, they  privately  met  together  in  a  great  number;  and 
there,  having  entered  into  confederacy  or  conspiracy,  by  the 
subscription  of  names,  they  formed  a  body,  as  they  called  it, 
separate  from  the  body  of  the  rest  of  their  fellow  pastors, 
and  instituted  a  manifest  schism  in  the  reformed  churches. 
At  this  time  they  exhibited  a  suppliant  wTiting,  {libellum,)  or, 
as  they  called  it,  the  Remonstrance,  to  the  Illustrious  the 
States  of  Holland  and  West  Friesland ;  from  which  they 
were  aftenvards  called  Remonstrants,     In  this  they  placed 


36  HISTORY    OF    PRECEDING    EVENTS. 

before  them  the  doctrine  of  the  reformed  churches,  concerning 
the  divine  predestination,  and  the  perseverance  of  the  saints, 
unfaithfully,  {mala  fide,)  and  not  without  open  and  atrocious 
slanders,*  that  by  this  means  they  might  render  it  odious  to 
the  Illustrious  orders ;  at  the  same  time  they  added  that 
declaration  of  their  own  opinion  concerning  the  same  articles, 
which  they  under  the  ambiguous  coverings  of  words  con- 
cealed, that  so  it  might  appear  to  the  more  unskilful  not  much 
distant  from  the  truth.  And  moreover  they  petitioned  from 
the  Illustrious  the  States,  to  be  received  under  their  patronage 
and  protection,  against  all  the  censures  of  the  churches. 

This  matter  vehemently  affected  all  the  Belgic  churches 
with  amazement  and  grief,  {perculit,)  as  they  saw  that  these 
controversies  had  now  burst  forth  into  an  open  schism  ;  and 
they  used  every  endeavor  that  they  might  be  able  to  procure 
a  copy  of  this  remonstrance,  by  which  means  an  answer  might 
be  returned  to  the  calumnies  of  these  persons.  But,  by  the 
favor  of  him  who  was  used  to  keep  these  things,  they  (the 
Remonstrants)  easily  obtained,  that  not  one  copy  could  come 
into  the  hands  of  the  rest  of  the  pastors.  Another  thing  was 
added  to  this  calamity  of  the  churches,  which  above  measure 
increased  their  anxiety  and  their  difficulties.  For  when  a 
successor  was  sought  to  J.  Arminius  in  the  professorship  of 
theology,  the  deputies  of  the  churches  strenuously  requested 
and  adjured  the  most  Ample  the  Directors  of  the  University 
of  Leyden,  in  the  public  name  of  the  churches,  that  they 
would  substitute  in  that  place  a  man  clear  from  all  suspicion 
of  heterodoxy ;  in  order  that  by  this  means  the  controversies 
in  the  University  of  Leyden  might  gradually  cease,  and  their 
peace  be  restored  to  the  churches ;  at  the  same  time  they 
commended  certain  eminent  theologians,  as  well  foreign  as 
Belgic,  to  the  directors;  but  without  success,  {irrito  successu.) 
For  the  Remonstrants,  v*'ho  seem  to  have  pre-occupied  the 
minds  of  certain  persons,  effected  by  their  commendations, 
that  Conradus  Yorstius,  a  professor  of  Steinfurt,  a  man  for 
many  years  justly  suspected  by  the  reformed  churches  of 
Socinianism,  should  be  called  to  the  professorship  of  theology 
in  the  place  of  Arminius,  and  for  that  cause  that  Utenbogardus 
should  be  sent  away  to  Steinfurt ;  which  thing  when  the 
deputies  of  the  churches  had  understood,  they  thought  it  to 

*  It  seems  a  sort  of  right  by  prescnption  to  Anti  Calvinists,  to  misre- 
present and  bear  false  witness  aguinst  the  Calvinistic  doctrines,  and 
those  who  hold  them  ;  I  would  that  no  Calvinist  had  ever  imitated  them 
in  this  respect. 


HISTORY    OF    PRECEDING    EVENTS.  37 

belong  to  their  duty,  to  admonish  the  Illustrious  the  States, 
that  a  man  of  this  kind  might  not  rashly  be  admitted  to  this 
vocation,  who  might  be  as  a  nail  or  claw  in  an  ulcer,  especial- 
ly in  so  disturbed  a  state  of  the  churches.  Moreover,  that 
this  might  be  done  by  them  with  the  greater  fruit,  they  peti- 
tioned by  letters  from  the  venerable  the  theological  faculty 
of  the  University  of  Heidelberg,  to  whom  this  Yorstius  had 
been  intimately  known,  that  it  would  sincerely  declare,  whether 
it  thought  that  this  Vorstius,  in  the  present  state  of  things, 
could  w  ith  profit,  and  the  peace  and  edification  of  the  church- 
es, be  placed  over  the  education  of  youth  in  the  University  of 
Leyden.  It  was  also  answered  (by  this  theological  faculty) 
that  a  certain  book  of  his  had  lately  been  published  con- 
cerning God  and  the  divine  attributes,  in  which  he  refuted  {con- 
Telleret)  the  doctrine  both  of  ancient  and  modern  theologians  ; 
and  taught,  that  God  was  as  to  essence,  great,  finite,  compo- 
sed of  essence  and  accident,  changeable  in  his  will,  and  ob- 
noxious to  passive  power,  {passivce  potential^)  with  other  simi- 
lar portents.  And  that  he  had  been  sent  ten  years  since  to 
Heidelberg,  that  he  might  clear  himself  before  the  theologi- 
cal faculty,  D.  Pezelius  also  being  present,  from  [the  charge) 
of  Socinianism,  of  which  had  been  accused  by  the  churches. 
And  indeed  that  he  had  so  cleared  himself,  a  writing  {syngra- 
pha)  having  been  left :  but  that  this  clearing  of  himself  {pur- 
gationem)  had  not  been  made  valid  ;  but,  on  the  contrary,  too 
often  and  by  various  means  he  had  rendered  himself  more  sus- 
pected ;  because  he  carried  in  his  head  a  nest  of  monstrous 
fancies,  {portentorum,)  with  which  he  had  hitherto  polluted  the 
school  and  the  youth  at  Steinfurt :  but  if  a  man  of  so  sus- 
pected a  faith  should  be  called  to  the  most  illustrious  Univer- 
sity of  Leyden,  this  would  be  nothing  other  than  to  extinguish 
a  conflagration  with  oil. 

When  not  only  the  deputies  of  the  churches,  but  also  the 
most  ample  the  magistrates  of  the  principal  cities  of  Hol- 
land, of  Dort  for  instance,  and  Amsterdam,  had  signified  these 
things  to  the  lords  the  curators,  and  to  the  Illustrious  the 
States  themselves  ;  and  intreated  that  they  would  not  exas- 
perate the  difficulties  of  the  churches,  and  expose  them  to  the 
danger  of  new  and  greater  (evils)  by  this  calling  of  that  man; 
the  Remonstrants  labored  with  all  their  powers  that  they  would 
not  desist  from  this  purposed  calling  (of  him  ;)  for  they  per- 
suaded them  that  this  would  be  joined  with  the  loss  of  their 
own  authority.  In  the  mean  time,  Vorstius  came  into  Hol- 
land ;  who,  after  he  had  been  heard  in  the  convention  of  the 

5 


JJ8  HISTORY    OF    PRECEDING    EVENTS. 

Illustrious  the  States,  Utenbogardus  alone  of  the  pastors  be- 
ing present,  returned  to  Steinfurt. 

About  this  time,  when  certain  students  of  sacred  theology, 
having  been  called  to  the  ministry  of  the  word  in  the  divers 
classes,  were  about  to  be  subjected  to  examination,  the  Re- 
monstrants procured  it  to  be  enjoined  to  these  classes,  by  the 
counsellors  of  the  Illustrious  the  States,  that  no  further  dec- 
laration should  be  demanded  from  any  one,  in  the  examina- 
tion, concerning  the  article  of  predestination,  and  the  heads 
annexed  to  it,  than  what  had  been  expressed  in  five  articles  of 
the  Remonstrants,  which  were  sent  along  with  (this  injunc- 
tion ; )  and  at  the  same  time,  it  was  strictly  forbidden,  that  any 
should  be  driven  away  from  the  ministry  of  those,  who  pro- 
fessed that  they  thought  in  the  before  mentioned  articles  with 
the  Remonstrants.*     When  the  pastors,  on  many  accounts, 

*  The  five  articles  of  the  Contra-Remonstrants  so  often  mentioned  in 
this  history,  do  not  occur  separately  and  all  together  in  the  authentica- 
ted documents,  of  which  I  make  use,  but  comparing  the  detached  ac- 
counts of  them,  and  the  arguments  used  in  the  Synod  of  Dort,  concern- 
ing them,  with  the  following  statement  from  Mosheim,  (vol.  v.  p.  444, 
445,)  the  latter  appears  sufficiently  accurate  for  our  present  purpose. 

1.  "That  God,  from  all  eternity,  determined  to  bestow  salvation  on 
those  who,  as  he  foresaw,  would  persevere  unto  the  end  in  their  faith  in 
Christ  Jesus,  and  to  inflict  everlasting  punishment  on  those  w-ho  should 
continue  in  their  unbelief,  and  resist,  to  the  end  of  life,  his  divine  suc- 
cours. 

2.  "  That  Jesus  Christ,  by  his  death  and  sufferings,  made  an  atone- 
ment for  the  sins  of  mankind  in  general,  and  of  every  individual  in  par- 
ticular ;  that,  however,  none  but  those  who  believe  in  him  can  be  parta- 
kers of  that  divine  benefit. 

3.  "  That  true  faith  cannot  proceed  from  the  exercise  of  our  natural 
faculties  and  powers,  or  from  the  force  and  operation  of  free-will,  since 
man,  in  consequence  of  his  natural  corruption,  is  incapable  either  of 
thinking  or  doing  any  good  thing  ;  and  that  therefore  it  is  necessary  to 
his  conversion  and  salvation  that  he  be  regenerated  and  renewed  by  the 
operation  of  the  Holy  Ghost,  which  is  the  gift  of  God.  through  Jesus 
Christ. 

4.  "  That  this  diviiie  grace,  or  energy  of  the  Holy  Ghost,  which  heals 
the  disorders  of  a  corrupt  nature,  begins,  advances,  and  brings  to  per- 
fection every  thing  that  can  be  called  good  in  man  ;  and  that,  consequent- 
ly, all  good  works,  without  exception,  are  to  be  attributed  to  God  alone, 
and  to  the  operation  of  his  grace:  that,  nevertheless,  this  grace  does  not 
force  the  man  to  act  against  his  inclination,  but  maj'-  be  resisted  and  ren- 
dered ineffectual  by  the  perverse  will  of  the  impenitent  sinner. 

5.  "  That  they  who  are  united  to  Christ  by  faith  are  thereby  furnish- 
ed with  abundant  strength,  and  with  succours  sufficient  to  enable  them 
to  triumph  over  the  seductions  of  Satan,  and  the  allurements  of  sin  and 
temptation  ;  but  that  the  question.  Whether  such  may  fall  from  their 
faith,  and  forfeit  finally  this  state  of  grace  ?  has  not  been  yet  resolved  with 
sufficient  perspicuity,  and  must  therefore,  be  yet  more  carefully  exami- 


HISTORY    OF    PRECEDING    EVENTS.  39 

were  very  reluctant  {gravarentur)  to  consent  to  this,  the  depu- 
ties of  the  churches  having  been  asked  by  them,  laid  open 
their  grievances,  in  the  next  election  of  the  Illustrious  the 
States  of  Holland  and  West  Friezland  ;  and  at  the  same  time 
declared,  that  they  were  prepared  to  prove  in  a  lawful  Synod, 
that  those  articles  of  the  Remonstrants  were  contrary  to  the 
word  of  God,  and  the  Confession  and  Catechism  of  the  Bel- 
gic  churches  :  and  they  entreated  the  Illustrious  the  States, 
not  to  suffer  these  heterodox  articles,  having  never  been  duly 
examined  in  a  lawful  assembly  of  the  churches,  to  be  obtru- 
ded in  this  manner  on  the  churches ;  but  rather,  that  they 
would  call  together  the  provincial  Synod  so  often  petitioned 
for,  nay,  nov/  for  a  long  time  earnestly  sought,  in  which  these 
articles  might  be  first  examined  according  to  the  rule  of  the 
divine  word.  They  shewed  also,  with  how  great  scandal  and 
detriment  of  the  churches,  it  would  be  joined,  if  the  appoint- 
ed calling  of  Yorstius  should  proceed.  And  further  they  re- 
quest, that  this  should  be  hindered  by  the  authority  of  the 
Illustrious  the  States. 

A  consultation  having  been  held  concerning  these  things, 
it  was  determined,  that  a  conference  should  be  appointed,  at 
the  next  Comitia  of  the  count  of  Hague,  in  the  convention 
itself  of  the  Illustrious  the  States,  on  these  five  articles  of 
the  Remonstrants,  between  six  pastors,  to  be  chosen  by  each 
party.  The  Remonstrants  had  chosen  for  themselves,  by  the 
deputies  of  the  several  classes,  John  Utenbogardus,  of  the 
Hague;  Adrian  Borrius,  and  John  Arnoldi  Corvin  of  Ley- 
den  ;  Nicolas  Grevinchovius  of  Rotterdam  ;  Edward  Pop- 
pius  of  Goudan,  and  Simon  Episcopius,  pastors  of  the  church 
of  Bleswick.  But  the  rest  of  the  pastors  had  chosen,  by  the 
deputies  of  each  of  the  classes,  Peter  Plancinus  of  Amster- 
dam ;  Libertus  Frascinus  of  Brilan ;  Ruardus  Acronius  of 
Schiedam ;  John  Beccius  of  Dort ;  John  Bogardus  of  Harlem ; 
and  Festus  Hommius  of  Leyden,  pastors  of  the  church. 

March  11,  1611.]  When  they  had  met  together,  the 
Remonstrants  refused  to  institute  the  conference  with  the 
other  six  pastors,  as  with  the  deputies  of  the  classes  of 
Holland  and  West  Friezland,  such  as  they  shewed  themselves 

ned  by  an  attentive  study  of  what  the  holy  Scriptures  have  declared  in 
relation  to  this  important  point." 

*'  It  is  to  be  observed,  that  this  last  article  Avas  afterwards  changed  by 
the  Arminians,  who,  in  process  of  time,  declared  their  sentiments  with 
less  caution,  and  positively  affirmed,  that  the  saints  might  fall  from  a  state 
of  grace.*^    Mosheim,  vol.  v.  p.  445. 


40  HISTORY    OF    PRECEDING    EVENTS. 

to  be  by  letters  of  commission  (fidei,)  lest  they  should  seem 
to  be  the  adversaries  of  the  churches  ;  moreover  they  protes- 
ted that  they  would  depart,  the  matter  being  left  unfinished^ 
(re  infecta,)  unless  these  would  lay  aside  that  character. 
When  there  had  been  for  a  long  time  much  disputation,  the 
rest  of  the  pastors  chose  rather  to  yield  to  their  importunity, 
than  to  contend  any  longer  concerning  that  matter.  And 
they  who  had  been  deputed  by  the  classes,  before  they  went 
in  to  the  conference,  besought  the  Illustrious  lords  the  States, 
that  the  promise  which  had  been  made  to  the  churches  more 
than  two  years  before,  in  the  conference  held  between  Arminius 
and  Gomarus,  (namely,  that  the  conference  being  ended,  the 
judgment  of  this  cause  might  be  permitted  and  reserved  to  a 
provincial,  or  national  Synod,)  might  here  also  be  renewed. 

It  was  agreed  upon  that  this  order  of  proceeding  should  be 
observed  by  them  ;  that  each  party  should  comprise  in  writing 
the  arguments  of  its  own  opinion ;  concerning  which  a  con- 
ference should  then  be  instituted  by  word  of  mouth.  Before 
they  came  to  the  examination  of  the  articles,  the  pastors, 
whom  we  before  said  had  been  deputed  by  the  classes, 
exhibited  an  answer  to  the  suppliant  wTiting  (libeUum)  of  the 
Remonstrants,  a  copy  of  which  they  had  procured  a  little 
before  the  conference  ;  in  which  they  shewed  that  the  Re- 
monstrants had  most  unfaithfully  {pessima  fide)  set  forth  the 
opinion  of  the  reformed  churches,  and  had  feigned  in  addition 
to  it  {adfinxisst)  many  things  as  a  calumny  ;  and  that  they  had 
not  openly  avowed  their  own  (opinion,)  or  set  forth  all  the 
articles  concerning  which  there  was  a  controversy.  And^ 
seeing  there  were  more  controverted  heads,  besides  those 
which  were  explained  in  these  five  articles,  they  humbly 
prayed,  that,  by  the  authority  of  the  Illustrious  the  States,  it 
might  be  enjoined  on  the  Remonstrants,  that  they  should 
likewise  roundly  and  openly  declare  themselves  concerning 
ail  the  rest.  Therefore,  when  the  first  article  of  the  Remon- 
strants was  aboutto  be  discussed,  (or  canvassed, ca?cw^/e?^rf^^*,) 
in  which  it  is  stated,  "  that  God  had  from  eternity  decreed  to 
save  persevering  believers,"  which  no  Christian  denies  ;  and 
this  article  was  so  placed  by  them,  as  that  which  contained 
the  doctrine  concerning  God's  eternal  election  ;  the  Remon- 
strants were  asked,  that  (in  addition)  to  the  declaration  of 
their  opinion,  as  expressed  in  this  article,  they  would  explain 
these  two  things.  First,  Whether  they  would  maintain  that 
this  article  contained  the  whole  decree  of  predestination ; 
secondly,  Whether  they  thought  that  this  faith  and  perseve* 


HISTORY    OP    PRECEDING    EVENTS.  41 

ranee  in  the  faith  were  causes  and  conditions  which  preceded 
election  unto  salvation ;  or  fruits  which  spring  from  election, 
and  follow  after  it.  After  they  had  shifted  about  for  some 
time,  they  answered  at  length,  to  the  first  indeed,  that  they 
acknowledged  no  other  predestination  to  salvation,  than  that 
which  had  been  expressed  by  them  in  the  first  article  ;  but  to 
the  second,  that  faith  in  the  consideration  and  view  of  God 
was  prior  to  election  to  salvation  ;  and  that  it  did  not  follow 
in  the  manner  of  any  fruit.  They  then  proposed  in  return 
seven  other  questions,  as  well  concerning  election,  as  repro- 
bation, to  which  they  desired  an  answer  to  be  given  by  the 
pastors  deputed  from  the  classes.  These,  as  they  did  not 
belong  to  the  state  of  the  controversy  concerning  the  first 
article,  and  moreover  were  most  of  them  mutilated  and  intri- 
cate, were  proposed  by  them,  that  by  this  method  they  might 
draw  them  from  the  principal  state  of  the  controversy,  and  the 
right  manner  of  treating  it  into  doubtful  disputations,  {am- 
bages.)* The  pastors,  having  shewn  by  a  libel  {libellum)  to 
the  Illustrious  the  States  this  unjust  way  of  proceeding,  did 
not  indeed  entreat  that  they  might  not  manifest  their  own 
opinion  concerning  reprobation ;  as  the  Remonstrants  had 
too  often  iniquitously  {improbe)  objected  to  the  same  persons ; 
but  declared  expressly  their  opinion,  as  far  as  they  thought 
might  suffice  for  the  peace  and  edification  of  the  churches, 
not  only  by  word  of  mouth,  but  also  in  writing  :  That  indeed 
when  they  state  the  eternal  decree  concerning  the  election  of 
individual  persons,  they  at  the  same  time  state  the  eternal 
decree  concerning  the  reprobation  or  rejection  of  certain 
individual  persons  ;  because  it  could  not  be,  that  there  should 
be  election,  but  moreover  there  must  be,  at  the  same  time,  a 
certain  reprobation  or  dereliction.  Yet  to  rashly  canvass  all 
these  difficult  questions  concerning  this  article,  was  nothing 
else,  but  to  fill  the  church  with  useless  disputations  and  con- 
tentions not  profitable,  and  to  disturb  its  peace.  That  this 
their  declaration  suppliantly  expressed  in  this  libel,  ought  to 
suffice  all  men  of  moderate  dispositions  and  lovers  of  peace  : 
namely,  that  it  was  indeed  believed  and  taught  by  them,  that 
God  condemned  no  one;  yea,  neither  had  he  decreed  to 
condemn  any  one,  unless  justly  for  his  own  proper  sins.| 

*  A  common  method  among  many  controversialists,  expressively 
called,  "  throwing  dust  in  men's  eyes." 

t  "  That  God,  by  an  absolute  decree  had  elected  to  salvation  a  very 
small  number  of  men,  without  any  regard  to  their  faith  and  obedience 
whatever  ;  and  secluded  from  savmg  grace  all  the  rest  of  mankind,  and 

6* 


42  HISTORY    OF    PRECEDING    EVENTS. 

It  therefore  pleased  the  Illustrious  the  States,  that,  leaving 
these  thorny  questions,  they  should  come  to  the  discussion  of 
the  articles.  The  pastors  deputed  by  the  churches,  proposed 
in  wiiting  their  reasons,  on  account  of  which,  they  disapproved 
of  each  of  these  articles.  The  Remonstrants  also,  on  the 
other  side,  exhibited  in  vs^riting  their  own  arguments,  by  which 
they  thought  that  each  of  them  might  be  confirmed.  About 
these  reasons  and  arguments,  disputations  were  held  by 
speaking,  in  the  full  convention  of  the  Illustrious  the  States. 
The  parts  of  the  collocutor,  in  the  name  of  those  deputed  by 
the  churches,  were  sustained  by  Festus  Hommius  ;  but  in  the 
name  of  the  Remonstrants,  at  first  by  Adrian  Borrius,  and 
then  by  Nicolas  Grevinchovius,  J  ohn  Arnoldi,  and  Simon 
Episcopius,  succeeding  each  other  by  turns. 

While  the  pastors  were  occupied  in  this  conference,  Conr. 
Vorstius  had  returned  out  of  Westphalia  into  Holland,  whom 
the  Illustrious  the  States  appointed  to  be  heard  in  a  full  con- 
vention, all  the  colloc'Utors  being  present.  When  they  were 
come  together,  he  made  a  prolix  oration,  in  which  he  endea- 
vored to  clear  himself  from  the  errors  objected  to  him.  Then 
the  collocutors  were  asked,  whether  they  had  any  considera- 
tions, on  account  of  which  they  judged  that  the  calling  of 
Vorstius,  to  the  professorship  of  theology  in  the  University  of 
Leyden,  should  be  hindered.  The  Remonstrants  expressly 
declared  that  they  had  nothing  against  Vorstius  ;  neither  had 
they  detected  any  thing  in  his  writings,  which  was  repugnant 
to  truth  and  piety.*  The  other  pastors  exhibited  in  writing 
their  reasons,  for  which  they  judged  that  this  vocation  would 
be  vehemently  mischievous  and  disgraceful  to  the  churches 
of  Holland ;  and  they  shewed  from  a  book  of  Socinus, 
concerning  the  authority  of  the  sacred  Scriptures,  edited  by 
Vorstius  himself,  and  interpolated ;  and  also  from  that,  which 
Vorstius  himself  had  very  lately  written  and  published  con- 
cerning God  and  the  divine  attributes,  his  principal  errors, 
concerning  which  there  was  held  during  some  days  a  confer- 
ence between  him  and  Festus  Hommius,  in  the  convention  of 
the  Illustrious  the  States,  in  the  presence  of  the  collocutors. 

appointed  them  by  the  same  decree  to  eternal  damnation,  without  any 
regard  to  their  infidelity  or  impenitency."  HeyUn's  1st  Article  of  the 
Synod  of  Dort. 

*  "  Among  the  persecuted  ecclesiastics  was  the  famous  Vorstus,  who 
by  his  religious  sentiments,  which  differed  but  little  from  the  Socinian 
system,  had  rendered  the  Arminians  particularly  odious."  Mosheim, 
vol.  V.  p.  455. 


HISTORY   OF    PRECEDING   EVENTS.  43 

This  having  been  finished,  the  pastors  on  each  side  were 
again  asked  by  the  Illustrious  the  States,  that  they  would 
sincerely,  and  without  any  passions  {affectihus)  declare, 
whether  Vorstius  by  his  answers  seemed  to  have  satisfied 
them.  The  Remonstrants  answered,  that  full  satisfaction  had 
been  given  to  them  by  Yorstius  ;  and  they  moreover  judged 
that  it  would  be  very  useful  to  the  churches  and  to  the  Uni- 
versity, if  his  vocation  proceeded.  The  rest  of  the  pastors 
declared  in  writing,  that  the  answers  of  Vorstius  were  so  far 
from  having  moved  them  from  their  former  opinion,  that  by 
them  they  were  the  more  confirmed  in  that  opinion :  and  that 
his  vocation  could  not  be  forwarded,  except  by  the  extreme 
detriment  of  the  churches  and  of  the  University,  and  the 
manifest  danger  of  still  greater  disturbance  ;  to  which,  that 
they  might  not  rashly  expose  the  churches  by  this  vocation* 
they  submissively  adjured  (or  obtested)  the  Illustrious  the 
States,  that,  dismissing  Vorstius,  they  might  return  to  the 
conference  concerning  the  five  articles  of  the  Remonstrants ; 
and  when  this,  having  been  continued  during  some  days,  was 
at  length  brought  to  a  conclusion,  the  Illustrious  the  States 
commanded  the  collocutors  on  each  side,  that  those  things 
which  had  been  spoken,  viva  voce,  and  whatever  they  might 
judge  necessary  to  a  more  full  answer,  being  on  each  side 
comprised  in  writing,  should  by  Utenbogardus  and  Festus  be 
exhibited  to  the  Illustrious  the  States.  And  in  t\w  mean  time, 
that  the  pastors  might  not  glory  among  themselves  concerning 
the  victory  which  they  had  gained  one  over  the  other,  but  that 
they  teach  moderately  with  edification  concerning  the  contro- 
verted articles,  and  live  among  themselves  in  peace  and 
charity;  they  determined  that  these  articles  should  be  left  in 
the  same  state  in  which  they  had  been  before  the  conference. 
In  the  cause  of  Vorstius  nothing  was  at  that  time  decided  ; 
but  when  a  little  time  afterwards,  the  most  ample  the  magis- 
trates of  the  city  of  Dort,  by  their  delegates,  most  ample 
men,  D.  Hugo  Musius,  ab  Holii  the  Pnetor  (or  Mayor,) 
James  Wittius,  Adrian  Repelarius,  John  Berkius,  the  Syndich, 
requested  the  Illustrious  the  States,  seeing  rumors  concerning 
the  errors  and  heresies  of  Vorstius,  became  daily  more  and 
more  frequent,  that  his  vocation  might  be  broken  off*,  or  at 
least  deferred;  the  Illustrious  the  States  commanded  the 
curators  in  the  University,  to  proceed  no  further  in  his  vocation. 
And  when  the  report  of  his  vocation  had  come  to  James  the 
First  himself,  the  most  Serene  and  powerful  king  of  Great 
Britain,  the  Defender  of  the  Faith,  who  out  of  his  admirable 


44  HISTORY    or    PRECEDmo    EVENTS. 

skill  in  theological  matters,  especially  in  a  king,  and  for  his 
singular  zeal  towards  the  reformed  religion,  when  he  had 
himself  carefully  read  the  tract  of  Vorstius  concerning  God, 
and  had  noted  the  principal  errors  with  his  own  hand,  judged 
that  the  Illustrious  the  High  Mightinesses  the  States  General, 
his  neighbors  and  allies,  were  to  be  admonished,  as  well  by 
letters,  (the  catalogue  of  his  errors  being  also  transmitted,)  as 
by  his  own  ambassador,  an  Illustrious  person,  D.  Rodolphus 
Winwood,  not  to  admit  a  man  infamous  by  so  many  and  so 
great  errors  and  blasphemies,  to  the  public  office  of  teaching 
in  the  University ;  but  rather  to  banish  him  from  their  borders ; 
lest  if  the  youth  should  be  imbued  by  him  with  these  wicked 
and  execrable  errors,  the  state  should  by  little  and  little  go 
to  decay ;  seeing  that  by  the  purity  of  the  reformed  doctrine, 
in  which  the  Belgic  churches  had  hitherto  cultivated  an  ami- 
cable agreement  with  the  English,  and  in  the  preservation  of 
it,  the  safety  of  the  republic  itself  was  concerned.*  When 
this  was  delayed,  the  Remonstrants  earnestly  striving  against 
it,  and  especially  Yorstius,  by  various  explanations,  apologies, 
prologues,  {prodromis,)  and  answers,  as  well  modest,  as  mora 
fully  excusing  and  strengthening  {incrustante)  his  o^vn  errors; 
yet  his  most  Serene  Royal  Majesty  did  not  desist  to  urge  his 
dismission,  sometimes  repeating  his  admonitions,  and  even 
adding  a  serious  protestation.! 

While  thei5e  things  were  doing,  certain  students  of  sacred 
theology  who  likewise  had  come  forth  from  the  instruction 
and  the  house  of  Vorstius,  in  the  University  of  Franekar, 
which  they  had  now  been  sedulously  employed  in  infecting 
with  Socinian  errors,  published  in  print  a  certain  little  book 
of  Faustus  Socinus,  concerning  the  duty  of  a  Christian  man  ; 
in  which  persuasions  are  given,  that  all  who  would  consult 
the  salvation  of  their  own  souls,  having  deserted  the  dogmas 

*  This  at  least  shews  the  general  judgment  of  theologians  concerning 
Vorstius,  whom  the  Remonstrants  so  zealously  supported  fand  even  still 
more  strongly,  on  the  supposition  that  James  and  his  select  divines,  were 
not  at  that  time  favorable  to  Calvinism. 

t  This  shews  what  the  generally  received  doctrine  of  the  church  of 
England  was  then  supposed  to  be  ;  viz,  for  substance  the  same  as  that  of 
the  Belgic  church.  Theeulogium  on  James  I.  reminds  us  of  the  words  of 
C-owper,  "Grant  me  discernment,  I  allow  it  you  ;"  yet  the  English  di^ 
vines  have  spoken  still  more  decidedly  on  the  subject.  (Preface  to 
Translation  of  the  Bible.)  It  may  be  supposed  that  the  Belgic  divines,  who 
adhered  to  the  Synod  of  Dort,  would  retract  or  qualify  this  eulogium, 
when  they  learned  the  change  which  soon  after  took  place  in  England 
under  the  patronage  of  the  same  James. 


HISTORY    OF    PRECEDING    EVENTS.  45 

and  assemblies  of  the  reformed  churches,  should  embrace 
the  opinion  of  the  Phothinians  and  the  Ebionites ;  adding  a 
preface,  in  which  they  diligently  commend  this  book  unto  the 
churches.*  The  Illustrious  the  States  of  Friezland,  having 
been  assured  of  this,  and  having  at  the  same  time  procured 
certain  familiar  letters  of  these  students,  in  which  they  de- 
clared, by  what  arts  the  common  cause  of  Socinianism,  (which 
they  not  obscurely  intimated  was  also  carried  on  by  Yorstius 
and  by  Utenbogardus  and  others  in  Holland,)  might  be 
ocultly  and  safely  propagated ;  having  taken  care  that  the 
most  of  these  copies  of  this  book  should  be  destroyed  by  the 
avenging  flames,  and  having  expelled  the  students  from  their 
confines ;  they,  at  first  indeed  by  letters  admonished  the 
magistrates  of  the  principal  cities  of  Holland ;  and  then  by 
the  most  noble  person  Kempson  a  Donia,  the  Illustrious  lords 
the  States  themselves  ;  and  they  requested,  inasmuch  as  the 
orthodox  consent  in  the  reformed  doctrine  was  the  principal 
bond  and  foundation  of  union,  among  the  confederated  pro- 
vinces, that  they  would  not  admit,  by  the  vocation  of  one 
man,  thus  suspected  of  manifest  heresies,  this  agreement  to 
be  enfeebled ;  nor  suffer  themselves  to  be  led  about  by 
artifices  and  frauds  of  this  kind,  by  which  it  was  evident, 
that  these  men  secretly  attempted  this.  But  the  pastors  of 
Leoward  having  made  pubhc  the  above  mentioned  letters  of 
the  students,  with  necessary  annotations,  solemnly  warned  all 
the  churches,  to  take  heed  to  themselves  against  artifices  of 
tliis  kind,  and  especially  the  deceitful  machinations  of  the 
heretics,  and  in  the  first  place  of  Yorstius.  The  Illustrious 
dukedom  of  Gueldria  and  county  of  Lutphan  also  warned 
the  Illustrious  the  States  of  Holland,  concerning  the  same 
thing,  who  answered,  that  nothing  would  be  more  their  hearty 
desire  and  care,  than  that  they  might  retain,  in  the  common 
business  of  religion,  this  consent  with  the  rest  of  the  federated 
provinces  inviolate.  Concerning  which  their  constant  pur- 
pose, they  peculiarly  requested,  that  their  federated  neighbors 
would  be  assured.  In  the  mean  time,  that  they  themselves 
would  have  regard  to  this  admonition.  And  they  command 
Yorstius,  to  remove  his  place  of  abode  from  the  city  of 

*  "  Photinus'  opinions  concerning  the  Deity,  were  equally  repugnant 
tx)  the  Orthodox  and  Arian  systems,"  See  Mosheim,  vol.  i.  pp.  425, 
426.  "  Though  the  Ebionites  believed  the  celestial  mission  of  Christ 
and  his  participation  of  a  divine  nature,  yet  they  regarded  him  as  a 
man  born  of  Joseph  and  Mary,  according  to  the  ordinary  course  of 
nature,"    Ibid.  vol.  L  pp.  214,  215, 


46  HISTORY   OF   PRECEDING   EVENTS. 

Leyden  to  Gouda,  and  there  to  vindicate  himself  from  the 
errors  objected  to  him  by  public  writings,  as  much  as  he 
could. 

Then  the  same,  the  lords  the  States,  decreed,  that  they 
who  held  the  conference  at  the  Hague,  should  on  each  side 
exhibit  in  writing  the  state  of  the  controversy  concerning  the 
five  articles  of  the  Remonstrants;  and  should  at  the  same 
time  add  their  counsels,  by  what  method  they  thought  that 
these  controversies  might  be  most  advantageously  composed 
to  the  peace  of  the  church  and  the  good  of  the  republic. 
The  Remonstrants  judged,  that  no  more  certain  method  of 
concord  could  be  entered  on,  than  a  mutual  toleration,  by 
which  each  party  might  be  permitted,  freely  to  teach  and 
contend  for  his  own  opinion  concerning  these  articles.*  The 
other  pastors  declared  that  they  could  not  show  a  more  ad- 
vantageous way,  than  that  as  soon  as  possible,  and  on  the 
first  opportunity,  a  national  Synod  should  be  called  together 
by  the  authority  of  the  Illustrious  the  High  Mightinesses  the 
States  General ;  in  which,  these  and  all  other  controversies 
having  been  clearly  explained  and  examined,  it  might  be 
determined  which  opinion  agreed  with  the  word  of  God,  and 
the  common  judgment  of  the  reformed  churches,  and  on  that 
account  ought  to  be  publicly  taught;  lest,  by  the  agitating  of 
discordant  opinions,  truth  should  be  injured,  or  the  peace  of 
tlie  churches  disturbed. 

On  these  counsels  the  opinions  of  the  Illustrious  the  States 
were  various ;  some  approving  the  counsel  of  the  Remon- 
strants, and  others  that  of  the  rest  of  the  pastors,  which  was 
the  cause,  that  nothing  was  determined  in  this  matter,  by 
which  an  end  might  be  put  to  these  controversies, 

Dec.  3,  1611.]  But  when  the  Illustrious  the  States  had 
understood  that,  besides  these  five  articles,  concerning  many 
other  things  controversies  of  no  small  importance  were  mov- 

*  Such  a  toleration  amounted  to  an  entire  abolition  of  the  Belgic 
Confession  and  Catechism,  without  any  previous  interference  of  those 
Synods,  classes,  and  presbyteries,  which  were  essential  to  their  form  of 
church  government.  As  if,  under  the  name  of  toleration  here  in  Eng- 
land, the  whole  establishment  of  the  church,  without  any  reference  to 
tlie  authority  which  established  it,  should  be  disannulled  by  one  royal 
or  senatorial  mandate ;  and  all  preferments  in  the  church  and  universities 
thrown  open  to  men  of  every  creed  and  character.  James  the  Second 
attempted  a  little  in  this  way  in  order  to  bring  in  popery,  but  the 
dissenters  in  general  opposed  this  his  dispensing  power ;  and  few  if  any 
of  modern  dissenters,  who  make  the  highest  claims  of  something  above 
toleration,  mean  such  a  complete  abolition  of  the  present  state  of  things, 
by  the  same  despotic  authority  as  this  implied. 


HISTORY    OF    PRECEDING    EVENTS.  47 

ed  ;  in  order  that  they  might  meet  the  innovations  maturely, 
they  appointed,  that  the  doctrine  of  the  holy  Gospel  of  our 
Lord  Jesus  Christ,  should  be  most  purely  set  forth,  as  well 
in  the  churches  as  in  the  public  schools  of  these  regions  ;  and 
to  this  end,  in  the  churches  and  in  the  public  schools  of 
Holland  and  West  Friezland;  that,  concerning  the  perfect 
satisfaction  of  our  Saviour  Jesus  Christ  for  our  sins,  con- 
cerning the  justification  of  man  before  God,  concerning 
saving  faith  and  original  sin,  the  certitude  of  salvation,  and 
the  perfection  of  man  in  this  life,  nothing  should  be  taught 
otherwise,  than  as  it  is  every  where  delivered  in  the  reformed 
churches,  and  hath  been  hitherto  delivered  in  these  provinces. 
In  the  mean  while,  every  where  in  the  churches,  discords, 
scandals,  disturbances,  and  confusions  increased  in  a  deplora- 
ble manner.  For  the  Remonstrants  labored  assiduously  with 
all  their  powers,  that  the  pastors  who  especially  resisted  their 
attempts,  (the  magistrates  having  been  excited  against  them 
by  false  accusations,)  shoidd  not  only  be  cast  out  of  their 
ministerial  stations,  but  out  of  the  cities  themselves ;  and 
that  on  all  the  churches  which  were  deprived  of  pastors,  even 
when  reluctant  and  struggling  against  it,  those  should  be 
obtruded,  who  were  addicted  to  their  own  opinions ;  all  others 
being  excluded  wherever  they  were  able,  though  excellently 
furnished  with  learning,  piety,  and  necessary  endo^\•ment&, 
and  lawfully  sought  out  and  called  by  the  church.*  And  this 
WELS  the  cause,  that  the  orthodox  churches  could  not  consider, 
as  their  lawful  pastors,  pastors  of  this  kind  ;  Mho  had  either 
oppressed  and  cast  out  their  innocent  colleagues,  contrary  to 
all  law  and  justice,  or  who  had  been  obtruded  on  them  against 
their  will,  and  who  had  reviled  the  doctrine  of  the  reformed 
churches,  in  the  most  virident  sermons,  daily  and  in  a  horrid 
manner;  that  they  could  not  hear  their  sermons,  or  ])artake  of 
the  Lord's  supper  along  with  the  same  ;  but  that  they  chose 
rather  to  go  to  the  sermons  of  orthodox  pastors  in  the  adja- 
cent places  ;  though  they  were  exposed  to  many  reproaches, 
disgraces,  and  injuries  on  that  account.  And  these  were 
the  beginnings  and  occasions  of  the  separation  from  the 
Remonstrants. I 

*  The  toleration  which  these  men  pleaded  for,  was  precisely  like  that 
I  which  papists  demand  as  emancipation ;  that  is,  power  and  full  liberty 
to  draw  over  others  to  their  party  by  every  artful  means;  till  they 
become  strong  enough  to  refuse  toleration  to  all  other  men. 

t  Here  was  a  schism  begun,  as  several  others  have  been  :  but  did  all 
the  blame  lie  on  those  who  separated  from  the  rest?     On  the  other 


48  HISTORY    OF    PRECEDING    EVENTS. 

The  church  at  Alcmar  was  the  first  among  all,  which  was 
compelled  to  institute  a  separation  of  this  kind.  For  Adolphus 
Yenator,  the  pastor  of  that  church,  having  been  suspended 
from  the  office  of  teaching,  as  well  for  his  too  impure  life, 
as  for  his  most  impure  doctrine,  by  the  churches  of  North 
Holland,  despising  the  censures  of  the  churches,  nevertheless 
persisted  in  the  office  of  teaching.  And  now  that  the  magis- 
tracy having  been  changed,  as  it  was  used  to  be  done  every 
year,  such  persons  had  been  lawfully  chosen  as  seemed  least 
to  favor  his  party,  and  on  whose  patronage  he  could  no  longer 
depend ;  having  excited  the  people  against  the  lawful  magis- 
tracy, he  effected  that  they  (the  common  people)  having 
seized  arms  by  sedition,  would  not  be  appeased,  before  the 
lawful  magistracy,  having  abdicated  themselves,  certain 
others  were  substituted  to  the  same,  men  estranged  from  the 
reformed  religion,  and  addicted  to  the  party  of  Venator. 
These  men,  as  soon  as  they  had  been  established  in  the 
government  of  the  city,  at  Venator's  instigation,  at  first 
commanded  the  elders  and  deacons  to  go  out  of  their  office ; 
and  then  they  also  deprived  of  their  ministerial  stations  two 
pastors  because  they  had  opposed  themselves  against  the 
errors  of  Venator;  of  whom  the  one,  Peter  Cornelii,  for 
almost  fifty  years  had  presided  over  that  church  with  the 
greatest  edification,  the  other  Cornelius  Hillenius,  a  man  of 
the  most  upright  faith  and  life,  and  a  very  earnest  (accerri- 
mum)  defender  of  the  orthodox  doctrine  they  most  unworthily 
cast  forth  as  driven  out  of  the  city.  This  separation  (at 
Alcmar)  the  church  at  Rotterdam  was  compelled  to  imitate  : 
for  Nicolas  Grevinchovius,  when  he  saw  his  colleague  Cor- 
nelius Gezelius,  most  acceptable  to  the  church  at  Rotterdam, 
on  account  of  his  singular  piety,  modesty,  and  sincerity,  and 
that  by  his  endeavors,  he  vehemently  resisted  the  introduction 
of  the  doctrine  of  the  Remonstrants  ;  procured,  that  by  the 
magistracy  of  that  place,  he  should  first  be  deprived  of  his 
ministry,  and  then  driven  out  of  the  city  by  the  public 
beadles  {iictores.)*  The  pastors  also  of  the  Class  of  Rotter- 
dam, attached  to  the  purity  of  doctrine,  declined  holding  the 

tiand,  Would  such  a  toleration  as  is  here  described,  meet  the  wishes  and 
claims  of  the  advocates  for  toleration,  who  in  this  transaction,  as  in 
many  others,  are  imposed  upon  by  a  favorite  term,  however  misapplied  ? 
*  The  names  both  of  the  persecuted  and  persecuting  pastors  are  given 
in  this  history ;  but  the  names  of  the  magistrates  who  concurred  in  the 
persecution  are  withheld,  in  honor  as  it  may  seem  of  the  magistracy. 
This  greatly  accords  to  the  narrative  in  the  Acts  of  tlie  Apostles. 


HISTORY    OP    PRECEDING    EVENTS.  49 

meetings  of  the  Class  with  this  Grevinchovius,  and  others 
who  had  been  drawn  over  by  him  to  the  opinion  of  the 
Remonstrants,  when  the  magistracy  of  Rotterdam  by 
authority  had  obtruded  Simon  Episcopius,  to  whom  the 
church  of  Amsterdam  in  which  he  had  Uved,  had  refused  to 
give  a  testimonial  of  doctrine  and  life,  on  the  unwilling  church 
of  Bleyswick,  contrary  to  the  preferable  {potiora)  suffrages 
of  the  pastors.  Many  churches  also  in  the  villages,  on  which 
either  Remonstrants  had  been  obtiiided  against  their  will,  or 
whose  pastors  had  revolted  to  the  Remonstrants,  because 
they  could  not  hear  without  the  greatest  offence,  and  sorrow, 
and  perturbation  of  mind,  those  horrid  railings  against  the 
orthodox  doctrine,  which  were  daily  heard  in  their  sermons, 
having  left  their  temples  they  either  went  to  the  sermons  of 
(he  neighboring  orthodox  pastors  ;  or  where  these  could  not 
be  had  at  their  own  villages,  they  were  instructed  by  other 
pastors,  or  by  orthodox  candidates  for  the  ministry,  in 
separated  assemblies;  which  when  the  Remonstrants  had  in 
\ain  attempted  to  hinder  by  the  edicts  of  their  magistrates, 
they  excited  no  small  persecution  against  these  churches.* 

In  the  mean  time,  the  lords  the  curators  of  the  University 
of  Leyden,  by  the  counsel  of  the  Rem^onstrants  called  M. 
Simon  Episcopius  to  the  professorship  of  theology,  that  very 
renowned  mtm  Dr.  John  Polyander,  who  had  been  called  to 
the  same  professorship  in  the  place  of  F.  Gomarus,  being 
unwilling  and  struggling  against  it.  This  augmented  not  a 
little  the  grief  and  anxiety  of  the  churches  ;  when  from  this  it 
appeared,  that  it  was  determined  by  them  (the  curators)  to 
cherish  contentions  in  that  university,  and  to  estabhsh  the 
doctrine  of  the  Remonstrants.  But  as  these  evils  now  could 
scarcely  any  longer  be  contained  within  the  limits  of  the 
churches  of  Holland  ;  this  contagion  at  length  pervaded,  in 
the  first  place,  the  neighboring  churches  of  Gueldria,  the 
province  of  Utrecht  and  Transisulania.  In  the  diocese  of 
Utrecht,  by  the  negligence  of  the  pastors,  the  ecclesiastical 
order  seemed  fallen  down.  And  under  the  pretext  of 
restoring  it,  Utenbogardus  introduced  into  that  church  some 
Remonstrant  pastors,  and  among  them,  one  James  Taurinus, 
a  fierce  and  turbulent  man.     These  (pastors)  from  that  time 

*  This  Avas  their  toleration !  Certainly,  according:  to  this  history,  the 
persecution  begem  on  the  part  of  the  Remonstrants ;  nor  does  the  contrary 
appear  that  I  can  learn  from  other  histories.  The  Contra-Remonstrants 
appealed  to  existing  laws  and  to  legal  Synods ;  the  Remonstranis  used 
»he  illegal  aid  of  penal  edicts  and  secular  magistrates. 

6 


50  HISTORY    OF    PRECEDING    EVENTS. 

gave  diligence,  not  only  in  this  city,  but  in  the  whole  province, 
by  ejecting  every  where  the  orthodox  pastors,  and  substituting 
Remonstrants  in  their  places  ;  that  the  doctrine  of  the  Re- 
monstrants alone  should  publicly  prevail.  But  in  order  to 
establish  their  cause  in  the  same  province,  they  devised  a 
new  formular  of  ecclesiastical  government,  which  at  first  had 
been  approved  by  the  Synod,  in  which  Utenbogardus  the 
pastor  of  the  Hague  presided,  and  then  through  the  endeavor 
of  the  same  person,  by  the  Illustrious  the  States  of  that 
province  likewise.  In  the  fourth  and  fifth  article  of  the 
second  chapter,  the  toleration  of  the  opinion  of  the  Remon- 
strants, which  in  Holland  they  so  greatly  urged,  was 
established ;  where  also  the  doctrine  of  the  reformed 
churches  is  obUquely  and  odiously  traduced.  Finally  very 
many  new  things  in  the  government  of  the  churches  occur 
every  where  in  this  formular  (forimila.)  So  that  from  the 
same  it  might  appear,  that  nothing  other  was  proposed  by 
these  men,  than  that  they  might  make  all  things  new,  not 
only  in  doctrine,  but  in  the  external  government  of  the  church 
by  rites  {gubernatione  ritibus  ecclesicR.) 

And  now  also  in  Gueldria,  the  Remonstrants  had  drawn 
over  to  their  party,  the  pastors  of  Neomagen,  Bommelien, 
and  Tilan;  who  from  that  time  placed  over  the  ministerial 
charges  of  the  neighboring  churches,  only  men  of  their  own 
opinion.  And  that  they  might  do  this  with  the  more  freedom 
and  safety,  Utenbogardus,  Borrius,  and  Taurinus,  going  into 
Gueldria,  when  the  comitia  of  the  Illustrious  the  States  were 
celebrated  in  the  same  place,  with  the  other  Remonstrants 
effected  this,  that  in  the  province  also,  the  ordinary  and  annual 
meeting  of  the  Synods  should  be  prevented.  In  Transisulania 
also,  some  pastors,  especially  in  the  church  of  Campen  and 
Daventer,  by  the  endeavor  and  artifices  of  certain  persons, 
had  been  drawn  over  to  the  opinion  of  the  Remonstrants ; 
who  in  those  places  thenceforth  disturbed  peaceable  churches 
with  new  contentions. 

Sept.  27,  1612.]  When  the  Belgic  churches  saw  that 
this  evil,  thus  crept  also  into  the  other  provinces,  was  spread 
abroad  in  them ;  as  they  judged  it  to  be  most  highly 
necessary  that  it  should  be  met  as  soon  as  possible,  neither 
that  the  remedy  should  be  any  longer  deferred,  having 
communicated  counsels  one  with  another,  they  sent  away 
two  delegates  from  each  of  the  provinces,  to  the  Illustrious 
the  High  Mightinesses  the  States  General:  namely,  from 
Gueldria,  John  Fontanus  and  William   Baudartius  ;    from 


i 


HISTORY    OF    PRECEDING    EVENTS.  51 

Holland,  Libertus  Fraxinus  and  Festus  Hommius ;  from 
Zeland,  Herman  Frankelius  and  William  Telingius  ;  (those 
of  Utrecht  refused  to  send  theirs  ;)  from  Friezland,  Geilius 
Acronius  and  Godofrid  Sopingius  ;  from  Transisulania,  John 
Gosmannus  and  John  Languis ;  finally,  from  the  state  of 
Groningen  and  Omlandia,  Cornelius  Hillenius  and  Wolfgang 
Agricola,  who,  together  with  the  deputies  of  the  church  of 
Amsterdam,  which  was  synodal,  Peter  Plancius  and  John 
Hallius,  having  set  forth  copiously  the  difficulties  and  dan- 
gers of  the  churches,  as  well  in  the  name  of  the  churches 
themselves,  as  also  most  of  them  in  the  name  of  the  Illustrious 
the  States  of  their  own  provinces,  (whose  letters  also  they 
set  before  them,)  most  strenuously  requested  and  adjured  the 
Illustrious  their  High  Mightinesses  the  States  General,  that, 
pitying  the  most  afflicted  state  of  the  churches,  they  would  at 
length  seriously  think  concerning  a  remedy  of  these  evils  ; 
and  for  that  purpose,  at  the  earliest  time  call  together  a 
national  Synod,  (which  had  been)  first  promised  many  years 
before.  Though  most  persons  among  the  States  General 
judged,  that  the  convocation  (of  a  Synod)  was  not  to  be 
deferred  any  longer,  and  even  themselves  urged  it :  yet 
because  the  delegates  of  the  province  of  Utrecht  were  absent, 
and  those  of  Holland  and  West  Friezland  said,  that  they  had 
not  been  furnished  with  mandates  sufficiently  clear  as  to  that 
business,  by  those  who  delegated  them  ;  the  matter  was  put 
off,  until  the  delegates  of  all  the  provinces  had  agreed  to  it 
by  their  common  suffiages,  which  was  thenceforth  hindered 
from  being  done,  by  the  endeavor  of  the  Remonstrants  in 
Holland  and  Utrecht. 

In  the  mean  time,  the  Remonstrants  did  not  desist  from 
strenuously  promoting  their  own  cause,  (or  cease)  to  court 
[aucupari)  the  favor  of  the  great  men,  to  occupy  the  minds 
of  the  magistrates,  to  render  suspected  to  the  politicians 
and  impede  all  synodical  meetings,  to  seize  on  the  vacant 
churches,  to  propagate  their  own  opinion  by  sermons  and 
public  writings,  to  rail  at  the  orthodox  doctrine  with  horrid 
calumnies,  to  draw  over  the  people  to  their  party,  and  to 
alienate  them  more  and  more  from  the  doctrine  of  the 
reformed  churches.  For  this  purpose  they  earnestly  scat- 
tered pamphlets  {libellos)  in  great  number,  among  the  common 
people,  written  in  the  vulgar  tongue,  under  the  titles  of  *  The 
Bells  of  a  Conflagration,'  {camjjanes  incendiariiz)  *  A  more 
compressed  Declaration,'  '  A  more  direct  Way,'  and  others  ; 
in   which  they  not  only  fought  in  defence  of   their  own 


62  HISTORY    OF    PRECEDING    EVENTS.' 

doctrine,  but  both  excused  Vorstius,  and  most  atrociously^ 
with  a  canine  eloquence,  canvassed  the  received  doctrine  of 
the  Belgic  churches,  by  most  impudent  calumnies,  and  most 
absurd  consequences  deduced  wickedly  and  unjustly  against 
the  same.  Hence  bitter  disputes  and  altercations  were 
excited  among  the  people,  which  sounded  throughout  all 
places  :  and  the  minds  also  of  those  who  were  most  nearly 
related,  (or  connected,  conjuctissimorum)  having  been  embit- 
tered among  themselves  ;  (with  the  great  wound  of  charity, 
and  the  disturbance  of  the  churches  and  of  the  public  peace  ; 
and  with  the  immense  grief  and  offence  of  the  pious,)  were 
torn  asunder  in  the  most  miserable  manner.  And,  as  in 
most  of  the  cities  they  had  the  magistracy  more  favorable  to 
them,  and  could  do  every  thing,  through  J.  Utenbogardus, 
with  the  advocate  of  Holland,  they  insolently  exulted  over  the 
churches,  and  their  fellow  ministers. 

In  the  mean  while,  all  pious  men,  and  lovers  of  their  country 
and  of  religion,  bewailed  and  wept  over  this  most  wretched 
calamity  of  the  churches  :  and  when  they  could  not  in  their 
mind  perceive,  whither  at  length  these  tumults  were  about  to 
grow,  unless  a  remedy  should  be  maturely  applied  ;  because 
this  had  not  hitherto  been  practicable  by  public  authority ;  they 
began  seriously  to  think,  whether  by  some  other  way  this  evil 
might  at  least  be  stopped,  if  it  could  not  be  taken  away.  In 
the  first  place  the  most  Illustrious  the  count  of  Nassau^ 
William  Lewis  the  governor  of  Friezland,  according  to  his 
extraordinary  affection  toward  the  churches  and  the  republic, 
privately  admonished  as  well  Utenbogardus  on  the  one  side, 
as  Festus  Hommius  on  the  other ;  that,  seeing  the  state  of 
the  republic  itself  grievously  assaulted  by  these  ecclesiastical 
contentions,  they  should  look  well  to  it,  in  a  friendly  and 
brotherly  manner  between  themselves,  to  see  whether  some 
honorable  way  might  not  be  found  out,  of  composing  this 
most  deplorable  dissension,  and  of  coming  to  an  agreement. 
Festus  declared,  that  if  the  Remonstrants  differed  from  the 
rest  of  the  pastors,  in  no  other  articles,  than  in  those  five  con- 
cerning predestination,  and  the  heads  annexed  to  it,  he  thought 
that  a  way  might  be  found  out,  in  which  some  peace  might  be 
established  between  the  parties,  until  the  whole  controversy 
should  be  settled  by  a  national  Synod.  But  because  there 
were  weighty  reasons,  on  account  of  which  the  churches 
believed,  that  most  of  the  Remonstrants  dissented  from  the 
doctrine  of  the  Belgic  churches  in  more  articles,  and  those 
of  greater  importance  :  neither  could  it  be  done,  {fieri)  that 


HISTORY    OF    PRECEDING    EVENTS.  53 

under  the  pretext  of  these  five  articles,  they  should  permit  or 
suffer  the  most  grievous  errors  to  be  brought  into  the  same 
(churches;)  there  did  not  seem  any  hope  of  entering  into 
agreement  with  the  Remonstrants,  unless  they  would  sincerely 
(or  unreservedly,  sincere)  declare,  that  except  these  five  arti- 
cles, they  thought  with  the  reformed  Belgic  churches  in  all 
the  heads  of  doctrine.*  Utenbogardus  being  interrogated  as 
to  these  things,  answered,  that  as  far  as  he  himself  was  con- 
cerned, he  had  nothing,  beyond  these  five  articles,  in  which 
he  dissented  ;  and  that  he  would  be  always  ready  to  declare 
sincerely  his  own  opinion ;  nor  did  he  doubt,  but  that  the  most 
of  the  Remonstrants  would  do  the  same  ;  and  that  he  did  not 
wish  for  any  thing  more  than  that,  for  this  cause,  a  conference 
might  be  instituted  among  some  pastors  of  a  more  moderate 
disposition.  And  when  he  had  repeated  the  same  declaration 
privately  to  Festus  at  Leyda,  it  was  agreed  between  them,  that 
each  of  them  should  procure  among  his  own  friends,  three 
pastors  to  be  deputed  on  each  side,  who  might  in  a  friendly 
manner  confer  together,  and  seriously  consider  among  them- 
selves concerning  a  convenient  way  of  peace,  which  after- 
wards might  be  communicated  to  the  churches,  and  approved 
by  them. 

Feb.  27,  A.  D.  1513.]  When  the  Illustrious  the  States 
of  Holland  understood  that  these  counsels  were  privately 
agitated,  they  approved  this  their- earnest  endeavor,  and  com- 
manded in  the  public  name,  that  this  conference  should  be 
held  as  soon  as  it  could  be  done.  Soon  after,  there  met  to- 
gether, for  this  cause,  in  the  city  of  Delph,  on  the  part  of  the 
Remonstrants,  John  Utenbogardus,  Adrian  Borrius,  and 
Nicolas  Grevinchovius  ;  on  the  part  of  the  rest  of  the  pastors, 
John  Beccius,  John  Bogardus,  and  Festus  Hommius.  After 
that  the  Illustrious  the  States  had,  by  their  delegates,  exhort- 
ed them  seriously,  that  laying  aside  all  resentments  and  evil 
affections,  they  would  bend  the  whole  energy  of  their  capa- 
city, that  some  way  of  peace  among  themselves  might  be 

*  As  predestination,  and  the  doctrines  immediately  and  evidently 
connected  with  it,  are  more  readily  rendered  odious  in  the  view  of  man- 
kind in  general,  than  the  other  peculiar  doctrines  of  Christianity  :  at 
that  time,  as  well  as  at  present,  it  was  the  policy  of  those  whose  real 
and  declared  views  were  opposed  to  others  of  these  doctrines  ;  to  hold 
out  to  the  pubhc,  and  to  rulers  especially,  that  the  Avhole  dispute,  or 
difference,  was  about  election  and  reprobation  :  while  in  refuting  these 
articles  they  take  in  a  much  wider  compass.  But  an  obnoxious  word 
will  do  a  great  deal  of  execution,  on  those  who  have  not  time  or  heart  to 
examine  the  matter  deeply. 

6* 


54  *  HISTORY    OF    PRECEDING    EVENTS, 

found  ;  and  had  declared  that  this  would  be  at  the  same  time 
acceptable  to  God,  and  to  the  churches  and  all  pious  men^ 
and  in  the  first  place  to  themselves  the  Illustrious  the  States ; 
and  when  each  of  these  pastors  had  testified  that  they  came  . 
together  with  a  mind  most  earnestly  desirous  of  peace,  and 
and  that  they  would  bring  thither  all  things  which  could  pro- 
ceed from  them,  in  order  to  conciliate  peace,  an  amicable 
conference  was  held  by  them.  In  this  the  Remonstrants  de- 
clared, that  they  were  not  able  to  shew  any  other  way  of 
peace,  except  a  mutual  toleration,  as  they  called  it :  namely, 
that  it  should  be  freely  permitted  to  each  party,  to  teach  pub- 
licly his  own  opinion,  concerning  those  five  articles  ;  and  they 
asked  of  the  rest  of  the  pastors,  to  declare  whether  they 
thought  their  opinion,  expressed  in  these  five  articles,  to  be 
tolerable  or  not.  If  they  thought  that  it  was  not  tolerable,  (or 
to  be  tolerated,)  it  was  not  necessary,  that  any  further  delibe- 
ration should  be  had,  concerning  the  way  of  peace  ;  as  truly 
in  their  judgment  no  method  then  would  remain  of  entering 
into  peace.  The  rest  of  the  pastors  answered,  that  this  ap- 
peared to  them  the  safest  and  most  advantageous  Vv'^ay  of  peace; 
that  seeing,  they  were,  each  of  them,  pastors  of  the  Reformed 
Belgic  churches,  and  were  desirous  of  being  considered  as 
such,  each  party  should  submit  its  own  cause  to  the  lawful 
decision  of  the  Belgic  churches  ;  and  that  it  should  for  that 
end  and  purpose,  seriously  and  sincerely  labor,  that  a  nation- 
al Synod  of  the  reformed  churches  should  be  called  together, 
as  speedily  as  might  be,  even,  if  it  could  be  done,  in  the  next 
summer,  by  the  authority  of  the  Illustrious  and  High  Mighti- 
nesses the  States  General ;  in  which  the  whole  cause  having 
been  lawfully  examined  and  discussed,  it  might  either  be  de- 
termined which  doctrine,  as  agreeable  to  the  word  of  God, 
ought  thenceforth  to  be  taught  in  the  churches  ;  or  that  the 
plan  of  a  toleration  might  be  entered  into,  by  the  suffrages  of 
all  the  churches,  of  that  kind  which  might  appear  proper  to  be 
instituted  from  the  word  of  God.  That  they  were  ready  to 
subject  themselves  to  the  judgment  of  the  Synod ;  if  the 
Remonstrants  were  willing  to  do  the  same,  thus  peace  might 
be  accomplished :  but  that  a  toleration,  such  as  they  had 
hitherto  used,  and  such  as  they  seemed  to  request,  being 
circumscribed  by  no  laws,  could  not  promote  the  peace  of  the 
churches  ;  but  if  they  would  suffer  it  to  be  circumscribed  with 
fair  (or  honorable)  conditions,  they  were  ready  to  confer  with 
them  concerning  the  same  (conditions  ;)  provided  they  would 
assure  the  churches,  by  a  sincere  and  open  declaration,  that 


HISTORY    OP    PRECEDING    EVENTS.  56 

they  thought  differently  from  these  reformed  churchesy  in  no- 
other  heads  of  doctrine  except  these  five  articles.*  But  since 
die  Illustrious  the  States,  two  years  before,  [Dec.  3,  1611.] 
had  by  name  expressed  six  heads  of  doctrine,  concerning 
which  they  forbad  to  be  taught,  otherwise  than  it  had  been 
hitherto  delivered  to  the  Belgic  churches :  namely,  concerning 
the  perfect  satisfaction  of  our  Lord  Jesus  Christ  for  our  sins, 
the  justification  of  man  before  God,  saving  faith,  original  sin, 
the  assurance  (or  certitude)  of  salvation,  and  concerning  the 
perfection  of  man  in  this  life  ;  they  in  the  first  place  demanded, 
that  they  would  declare  concerning  these  articles,  that  they 
embraced  the  opinion  expressed  in  the  Confession  and  Cate- 
chism of  these  churches,  which  they  the  other  pastors  had 
comprised  from  the  same  in  certain  written  theses  ;  and  that 
they  rejected  the  contrary  opinion  proposed  in  certain  anti- 
theses, from  the  ^\Titings  of  Arminius,  Bertius,  Vorstius, 
Venator,  and  ethers.  The  Remonstrants  replied  {r-egesserunt) 
to  this,  that  they  could  not  see  in  what  manner  these  contro- 
versies" couM  be  quieted  (sopiri)  by  a  national  Synod  ;  and 
truly  in  the  present  state  of  things,  that  they  neither  approved 
nor  demanded  its  convocation  :  that  this  cause  could  not  be 
helped  by  synodal  decisions  ;  nor  did  they  think  that  Holland, 
in  the  concern  of  religion,  would  ever  submit  itself  to  the 
decisions  of  the  other  provinces.  As  to  the  declaration  which 
was  demanded,  they  would  communicate  with  the  other  Re- 
monstrants concerning  the  same  :  and  when,  on  "each  side, 
they  had  comprised  briefly  in  writing  their  own  opinion,  they 
departed,  the  business  being  left  unfinished-l'"  Afterwards 
the  Illustrious  the  States  called  TJtenbogardus  and  Festus  to 
them,  that  they  might  know  from  them  what  had  been  done 

*  "The  demands  of  the  Arininians  were  moderate;  they  required  no 
more  than  a  bare  toleration  of  their  religious  sentimei\ts;  and  some  of 
the  first  men  in  the  republic,  such  as  Olden  Barneveldt,  Grotins,  Hoo- 
gerberts,  and  several  others,  looked  upon  this  demand  as  just  and  reason- 
able." Mosheim,  vol.  v.  p.  442,  "This  toleration  was  offered  to  them 
in  the  conference  holden  at  the  Hague  in  1611,  provided  they  would  re- 
nounce the  errors  of  Socinianisni."     Note  bj'  Maclaine. 

t  The  event  was  what  might  previously  have  been  expected  5  indeed 
nothing  else  could  come  of  such  a  conference,  between  parties  whoss 
sentiments  were  so  entirely  discordant,  (2.  Cor.  vi.  16-18.)  The  toleration 
demanded  by  the  Remonstrants  was  in  direct  opposition  to  the  existing 
laws,  grounded  on  private  or  partial  authority  at  best ;  like  King  James' 
claim  of  the  dispensing  poM^er  over  acts  of  parliament  9n  matters  of 
religion,  and  indeed  it  amounted  to  a  private  repeal  of  those  laws.  The 
others  were  willing  to  consent  to  a  legal  and  limited  toleration.  It  is 
also  evident,  that  their  firm  decision  and  opposition  was  not  mainly  about 
predestination  and  reprobation. 


66  HISTORY    OF    PRECEDING    EVENTS. 

in  this  conference  at  Delph,  and  what  hopes  shone  forth  of 
concord  being  entered  on.  Festus  sincerely  and  without 
disguise  {nudeque)  related  what  had  been  done,  and  declared, 
that  hope  of  peace  shone  forth,  only  provided  the  Remon- 
strants would  openly  declare  their  opinion  on  the  articles  de- 
livered to  them.  Utenbogardus,  by  courtly  craftiness,  had 
procured  that  he  should  be  heard  alone,  Festus  being  absent; 
that  he  might  the  more  freely  propose  the  things  which  he 
thought  would  serve  his  own  purpose.  And  when  he  had 
odiously  traduced  the  proceedings  of  the  rest  of  the  pastors, 
as  the  persons  who,  by  the  demand  of  a  declaration,  (which 
yet  before  the  conference  he  himself  had  promised,)  endea- 
vored to  bring  a  new  inquisition  into  the  churches,  and  one  by 
no  means  to  be  endured,  obtained,  that  the  same  persons 
should  be  forbidden  any  more  to  demand  this  declaration  from 
the  Remonstrants  :  and  moreover,  that  it  should  at  the  same 
time  be  enjoined  on  them,  to  explain  more  at  large  in  writing, 
their  counsel  on  the  best  way  of  peace,  and  concerning  the 
conditions,  by  which  they  thought  that  a  toleration  should  be 
circumscribed.  When  this  had  been  done  by  them,  and  it 
had  also  been  shewn,  that  .the  proposed  theses  concerning 
which  a  declaration  had  beefl  demanded,  were  extant,  in  so 
many  words,  in  the  Confession  and  Catechism  of  the  Belgic 
churches  ;  and  the  antithesis  themselves  had  been  delivered 
in  public  writings,  by  many  persons,  with  whom  the  Remon- 
strants had  much  communication,  in  these  regions  :*  when 
this  their  writing  had  been  publicly  read,  they  (the  Remon- 
strants) by  their  advocate,  effected  that  it  should  be  severely 
forbidden,  to  be  communicated  to  any  of  the  human  race, 
either  in  printing,  or  as  written  by  the  hand  of  any  one.  And 
because  they  saw,  that  the  deputies  of  the  churches,  or  of 
the  Synods,  to  whom  the  common  cause  of  these  concerns 
used  to  be  committed,  greatly  withstood  them,  (as  the  nature 
of  their  office  demanded,)  they  caused  also,  that,  as  before 
all  the  annual  Synods  had  been  hindered,  so  that  it  should 
likewise  be  forbidden  to  the  same  persons,  henceforth  to  use 
the  name,  or  perform  the  office,  of  a  deputy  of  the  churches  or 
of  a   Synod.     That,  by  this  means,  all  care  respecting  the 

*  Mosheim  and  many  (indeed  most)  other  writers  on  the  subject, 
represent  the  Centra-Remonstrants,  as  aiming  to  impose  the  creed  of 
Geneva,  or  of  Calvin,  on  the  Remonstrants  in  Belgium.  Let  the  impar- 
tial reader  judge  whether  this  was  the  real  case.  There  might  be,  and 
indeed  was  some  coincidence  between  this  and  the  Confession  and  Cate- 
chism of  the  Belgic  churches,  but  the  latter  exclusively  are  mentioned  in 
the  whole  contest. 


HISTORY    OF    PRECEDING    EVENTS.  67 

safety  and  peace  of  the  churches  being  taken  away,  they  (the 
Remonstrants)  might  so  much  the  more  freely  make  progress 
among  them.* 

By   this  method   of  acting,   the  Remonstrants    rendered 

tliemselves  more  and  more  suspected  by  the  churches  ;  while 

all  the  more  prudent  men  judged  that,  unless  they  dissented 

in  these  articles  (the  six  stated  above,  page  55,)  from  the 

doctrine   of  the   churches,  they  would  have  had  no  reason, 

why  they  should  covertly  flee  from  this  declaration  ;  especially 

when  they  might  have  (thus)  promoted  (considi  posset)  the 

peace  of  the  churches  and  their  o^vn  credit.     But  that  they 

might  the  more  easily  obtain  that  toleration  by  public  authority 

which  they  always  pressed ;  by  the  benefit  of  which  they 

indeed  hoped  to  be  able  by  little  and  little,  to  introduce  their 

own  doctrine   in  the  churches,  they  employed  this  artifice ; 

they  sent  over  into  England,  by   Hugo  G-rotius,  a  certain 

writing,  in  which  the  true  state  of  the  controversy  was  dis-^ 

sembled,  a  copy  of  a  letter  being  also  annexed  ;  and  they 

requested  that  he  would  petition  from  the  most  Serene  James, 

I  King  of  Great  Britain,  seeing  this  cause  could  not  be  settled 

[  by  any  other  method  than  by  a  toleration,  that  his  most  Serene 

■  royal   Majesty  would  deign  to  give  letters  according   to  the 

I  form  of  the  annexed  copy,  to  the  Illustrious  the  High  Mighti- 

J  nesses  the  States  General ;  which  he,  (Grotius)  having  seized 

I  on  an  opportunity,  sun*eptitiously  obtained  and  transmitted 

them  to  the  Illustrious  the  States  General. | 

On  this  occasion,  the  Remonstrants  exulted  after  a  wonder- 
ful manner,  and,  hoping  that  they  might  now  become  possessed 
of  their  wish,  they  labored  by  their  advocate,  that  a  certain 

*  These  decrees  were  made  by  the  States  of  Holland  alone,  or  nearly  ; 
and  they  directly  tended  to  disannul  the  code  of  laws  of  the  federated 
provinces,  promul^rated  by  the  States  General  of  these  provinces,  and 
thus  to  dissolve  their  political,  as  U'cU  as  religious  union.  Now  what 
motives  could  thj  Remonstrants  or  their  patrons  have,  in  such  circum- 
stances, for  so  carefully  concealing  the  statements  and  avowed  sentiments 
of  the  other  pastors  ?  Impartial  love  of  the  truth  could  not  possibly 
suggest  such  precautions  and  injunctions.  They  cannot  but  call  to  our 
recollection,  the  conduct  of  the  Jewish  priests  and  rulers  respecting  the 
apostles  of  Christ:  "But  that  it  spread  no  further  among  the  people, 
let  us  straitly  threaten  them,  that  they  speak  to  no  man  in  this  name." 
Acts.iv.  IG,  17. 

t  it  should  be  noted,  that  this  narrative  was  published  several  years 
before  the  death  of  James ;  who  therefore,  it  must  be  presumed,  was 
willing  to  have  it  thought  that  these  letters  were  surropliiiously  obtained 
by  Grotius  ;  and  indeed  he  seems  to  have  been  inveigled  into  a  measure, 
by  no  means  consistent  with  the  part  which  he  afterwards  sustained  m 
fhe  controversy. 


68  HISTORY    OF    PRECEDING    EVENTS. 

formular  of  a  toleration,  (the  same  indeed  which  is  contained 
in  the  fourth  and  fifth  articles  of  the  second  chapter  of  the 
ecclesiastical  government  of  Utrecht,)  should  be  confirmed 
by  the  authority  of  the  Illustrious  the  States,  and  commanded 
to  the  churches.  Though  the  minds  of  many,  in  the  conven- 
tion of  the  States  were  inclined  to  this,  yet  the  more  prudent 
strenuously  opposed  it ;  thinking  it  to  be  unjust,  to  command 
(authoritatively)  on  the  churches,  a  toleration,  as  to  articles 
of  faith,  which  had  never  been  duly  examined  in  a  lawful 
ecclesiastical  convention,  and  which  drew  with  them  a  mani- 
fest change  in  doctrine ;  neither  could  the  peace  of  the 
churches  be  obtained  by  this,  when  it  was  to  be  feared,  if  it 
were  permitted,  that  opinions  so  discordant,  should  be  proposed 
from  tlie  same  pulpit  to  the  same  congregations,  that  the 
churches  should  be  more  and  more  disturbed,  as  experience 
had  hitherto  taught.*  Yet  the  Remonstrants  went  on  to  press 
this  their  toleration  by  every  means,  and  to  commend  it  pri- 
vately and  publicly  in  their  writings  and  sermons  ;  especially 
by  this  argument,  that  the  articles  concerning  which  the 
controversy  was  maintained,  they  said,  were  of  so  small  impor- 
tance, that  they  did  not  relate  to  the  ground  of  the  fundamental 
points  of  salvation ;  but  in  articles  of  this  kind,  toleration 
might  and  ought  to  be  established. 

July  25,  1614.]  And  thus  they  at  length  effected,  that  a 
decree  concerning  this  toleration,  some  of  the  principal  and 
powerful  cities  of  Holland  and  West  Friezland  being  unwilling 
and  striving  against  it,  should  be  published  in  print,  confirmed 
with  certain  testimonies  of  scripture  and  of  the  fathers  (among 
whom  they  had  also  brought  forward  Faustus  Regiensiensis, 

*  Let  it  be  recollected,  that  all  the  parties  were  professedly,  and  many 
of  them,  in  judgment  and  conscience,  strict  presbyterians  as  to  church 
government.  The  toleration  here  described,  is  entirely  different  frotn 
any  thing  known  in  Britain,  or  indeed  at  present  thought  of.  The 
general  sentiment  even  of  those  who  claim  not  only  the  fullest  toleration, 
but  something  beyond  toleration,  as  their  indisputable  right,  is,  at 
least,  "  Separate  places  of  worship  for  those  of  discordant  opinions." 
The  ground  of  the  toleration  here  stated  likewise,  is  widely  different  from 
that  which  is  at  present  insisted  on  ;  namely,  that  in  matters  of  con- 
science towards  God,  no  human  authority  has  a  right  to  interfere,  provided 
nothing  be  avowed  or  done,  which  threatens  or  disturbs  the  peace  of 
the  community  ;  and  that  human  authority  can  make  only  hypocrites, 
not  willing  and  conscientious  conformists.  This  is  simple,  intelligible, 
and  evidently  reasonable  ;  but  to  tolerate  exclusively  opinions,  which  do 
not  relate  to  the  fundamentals  of  salvation,  or  militate  against  them,  must 
make  way  for  intricate  and  endless  disputes  and  difficulties,  about  what 
are  and  what  are  not  the  fundamentals  of  salvation ;  what  is  tolerated, 
and  what  is  not  tolerated. 


HISTORY    OF    PRECEDING    EVENTS.  59 

the  leader  of  the  Semi-Pelagians.)  Against  which  things, 
when  James  Triglandius,  a  pastor  of  the  church  at  Amster- 
dam, had  answered  in  a  public  writing,  Utenbogardus  also 
prolixly  attempted  a  defence  of  this  decree.  In  this  he,  by 
unworthy  methods,  traduced  and  reviled,  as  well  the  doctrine 
of  the  reformed  churches,  as  especially  the  lights  of  the  same, 
Calvin,  Beza,  Zanchius,  and  others.  To  this  writing,  Trig- 
landius opposed  an  accurate  answer,  in  defence  of  the  honor, 
both  of  the  doctrine  and  the  doctors  of  the  reformed  churches. 
And  when  they  (the  Remonstrants)  saw,  that  the  authority  of 
this  writing,  to  which  they  had  given  the  name  of  a  decree  of 
the  States,  was  not  so  great,  as  that  by  it  they  could  attain  to 
what  they  aimed  at,  they  indicated  that  the  same  things  must 
be  attempted  in  another  way  ;  and  for  that  purpose,  a  certain 
other  formular  of  toleration  having  been  devised  in  deceitful 
phrases,  they,  by  the  hands  of  certain  persons,  who  secretly 
favored  their  party  and  opinions,  but  were  not  considered  as 
Remonstrants,  solicited  from  the  pastors,  subscription  to  this 
formular,  every  where  throughout  Holland,  both  privately  and 
in  their  convention. 

But  when  even  in  this  way  the  business  did  not  go  on 
according  to  the  purpose  of  their  own  mind;  they  judged, 
that  those  persons  must  be  compelled  {cogeiidos)  by  the 
authority  of  the  superiors,  whom  they  were  not  able  to  per- 
suade to  this,  and  that  at  length  sometime  it  must  be  broken 
through,  and  this  business  evidently  accomplished.  To  this 
end  they  likewise  obtained,  that  in  the  name  of  the  Illustrious 
the  States,  the  decree  concerning  mutual  toleration,  which 
had  been  published  in  the  former  year,  should  be  sent  to 
each  of  the  classes,  and  at  the  same  time  it  should  be  enjoin- 
ed on  the  pastors  to  obey  the  same  without  any  contradiction. 
And  that  they  might  the  more  easily  prefer  those  who  were 
attached  to  their  party,  to  the  ministries  of  the  churches, 
others  having  been  excluded;  they  effected  moreover  that 
another  (decree)  should  be  joined  to  it,  by  which  it  was 
permitted,  that  in  the  vocation  of  pastors  and  elders,  it  should 
be  allowable  to  use  that  order,  which  in  the  year  1591  had 
been  framed,  but  not  approved  ;  from  the  prescribed  nilc,  of 
which  the  election  was  appointed  to  be  by  four  of  the  magistra- 
cy, and  four  others  to  be  deputed  from  the  presbytery.  When 
these  decrees  had  been  transmitted  to  the  classes,  the  most  of 
them  sent  away  their  deputies  to  the  Illustrious  the  States,  that 
they  might  publicly  explain  their  difficulties  or  grievances, 
which  they  had  as  to  those  things  that  were  contained  in  the 


60  HISTORY    OF    PRECEDING    EVENTS. 

writing  ;  and  migi.t  deprecate  the  introduction  of  the  same. 
When  on  this  account  they  had  come  to  the  Hague,  and  had 
now  learned  from  the  delegates  of  the  principal  cities,  that 
tjiose  decrees,  though  they  had  already  been  transmitted,  had 
not  as  yet  been  confirmed  by  the  customary  {solemi)  appro- 
bation of  all  the  States  ;  and  therefore  could  not  as  yet  obtain 
the  force  of  a  law  ;  they  judged,  that  they  must  desist  from 
the  design  till  they  si  ould  be  further  pressed.  But  this  last 
decree  gave  occasion  to  new  contentions  and  disturbances  in 
many  places,  especially  in  the  church  at  Harlem.  For  when 
some  magistrates  determined,  that  ministers  should  be  called, 
according  to  this  new  form,  and  (thus)  called  them,  but  the 
churches  did  not  approve  it ;  it  came  to  pass,  that  they  refused 
to  acknowledge  those  who  had  been  thus  called  as  their  lawful 
pastors,  and  to  have  any  ecclesiastical  communion  with  them. 
It  was  also  effected  by  these  decrees,  that  certain  classes  in 
Holland,  which  had  hitherto  preserved  unity,  in  the  govern- 
ment of  the  churches,  with  the  Remonstrants  for  the  sake  of 
peace,  were  now  torn  away  from  them  {diveUereniur)  because 
the  most  of  the  pastors  could  not  approve  these  things  :  yet 
as  the  Remonstrants  pmposed  that  the  churches  should  he 
governed  according  to  the  prescript  and  law  of  these  decrees, 
but  were  not  able  to  extort  this  from  their  fellow  ministers  by 
authority,  they  introduced  into  the  conventions  of  the  classes 
certain  political  persons,  mostly  alienated  from  the  reformed 
religion,  and  attached  to  their  party,  and  brought  dominion 
into  the  churches.  For  the  orthodox  pastors,  tired  out  by  the 
contentions  which  from  these  causes  daily  arose  with  the  Re- 
monstrants, judged  it  to  be  better,  to  meet  together  apart 
without  them,  and  to  take  care  of  their  own  churches  in  peace, 
than  to  be  wearied  with  their  perpetual  contentions. 

In  the  mean  time  Utenbogardus  procured,  that  it  should  be 
enjoined  on  his  colleagues,  by  the  authority  of  the  superiors, 
to  obey  these  decrees  also;  which  when  his  colleague  Henry 
Rosgeus  said  that  he  could  not  promise  with  a  good  con- 
science ;  he  was  suspended  from  his  office  of  teaching  by 
the  authority  of  the  same  persons,  and  by  the  sinister  instiga- 
tion of  Utenbogardus.*  Thence  the  members  of  the  church 
at  the  Hague,  who  loved  the  purity  {sinceritatem)  of  the 
reformed  doctrine,  continued  the  exercise  of  their  religion  ;  at 
first  indeed  in  the  neighboring  village  of  Risverch,  but,  when 

*  Whatever  pretensions  were  made  to  toleration  by  the  Remonstrants, 
it  is  from  this  most  evident,  that  they  paid  no  due  regard  to  the  rights  of 
tonscience,  the  proper  ground  of  all  toleration. 


i 


HISTORY    OF    PRECEDING    EVENTS.  61 

the  pastors  had  obtained  it  by  loan  from  the  other  churches  at 
the  Hague,  in  a  separate  place  of  worship  {ternplo)  to  which 
afterAvards  some  of  the  chief  persons  out  of  the  States  them- 
selves, and  the  counsellors  of  the  courts,  and  the  other  col- 
leagues, and  the  most  Illustrious  the  Prince  of  Orange  himself, 
and  the  most  Generous  Count  William  Ludovicus,  leaving 
the  assemblies  of  the  Remonstrants,  resorted,  that  they  might 
testify  their  consent  to  the  orthodox  doctrine,  and  their  strong 
attachment  to  the  same.  The  Remonstrants  odiously  tra- 
duced this  separation  under  the  title  of  schism,*  and  endea- 
vored by  all  methods  to  hinder  or  to  punish  it :  laboring  in 
the  mean  while,  that  these  decrees  should  be  authoritatively 
-  put  in  execution  in  every  place,  where  they  knew  that  the 
magistrate  favored  them.  On  which  account,  when  many 
pious  men  were  punished  by  fines,  prisons,  and  banishments, 
they  appealed  to  the  supreme  tribunal  of  justice,  and  implored 
.  assistance  against  force  ;  and  when  now  the  most  ample  the 
Senators  of  the  Supreme  Court  attempted  to  succor  the  op- 
pressed, they  (the  Remonstrants)  obtained  by  the  advocate  of 
Holland,  that  an  interdict  should  be  laid  on  the  same  court, 
from  protecting  them.| 

March,  A.  D.  1616.]  But  when  many  also  and  principal 
cities  of  Holland,  and  in  the  first  place  among  them  the  most 
powerful  city  of  Amsterdam,  opposed  the  execution  of  these 
decrees,  it  was  effected  that  Hugo  Grotius  with  certain  per- 
sons should  be  sent  to  Amsterdam,  in  order  that  by  his 
eloquence  he  might  persuade  the  most  ample  the  Senate  of 
that  city  to  approve  the  same  decrees.  When  he  had  attempt- 
ed this  with  a  prolix  oration,  it  was  answered  by  the  most 
ample  the  Senate ;  That  they  could  by  no  means  approve  that, 
passing  by  the  lawful  synodical  conventions,  it  should  be 
deliberated  in  a  convention  of  the  States,  concerning  eccle- 
siastical affairs,  that  decrees  should  be  made,  and  the  execu- 
tion of  those  decrees  enjoined  by  authority:  That  it  was 
purposed  by  them,  that  the  true  Christian  religion,  the  exercise 
of  which  had  flourished  during  fifty  years  in  these  regions, 
should  be  preserved;  they  judged  also  that  even  the  least 

*  It  commenced  nearly  as  most  other  schisms  have  done  ;  but  all  the 
blame  did  not  rest  on  those  stigmatized  as  schismatics,  nor  even  the 
greatest  measure  of  it, 

f  What  must  the  modern  advocates  for  toleration,  and  more  than 
toleration,  think  of  that  toleration  which  these  men  pleaded  for,  while 
thus  employed  in  persecution  ;  and  who  have  rendered  their  opponent? 
odious  even  to  this  day,  as  enemies  to  toleration,  for  rejecting  their  illegal 
measures ! 

7 


62  HISTORY    OF    PRECEDING    EVENTS, 

change  would  be  pernicious  to  the  repubUc,  unless  it  had  beeo 
first  maturely  examined  by  a  lawful  Synod ;  and  further,  they 
could  not  assent  to  the  different  propositions  and  acts  made 
from  the  year  1611,  even  to  the  eighteenth  of  March  of  thi? 
year  1616,  nor  to  this  last  proposition;  neither  were  they 
wilHng,  that  under  the  name  of  the  city  of  Amsterdam,  (when 
it  was  no  feeble  member  of  that  convention  of  the  States,) 
any  decrees  should  be  established,  much  less  authoritatively 
carried  into  execution,  or  any  thing  decreed  against  those 
who  professed  the  reformed  religion,  unless  controversies, 
and  changes  in  religion,  and  in  ecclesiastical  affairs,  had  been 
first  examined  and  discussed  in  lawful  Synods,  by  the  autho- 
rity of  the  Illustrious  the  States.  But  neither  were  they  - 
willing,  that  pastors  who  were  attached  to  the  opinion  of  the 
reformed  religion,  defended  by  the  Contra-Remonstrants, 
should  in  the  mean  time  on  that  account,  either  be  suspended 
or  removed  from  their  ministerial  offices ;  because  they  de- 
clared that  they  could  not  conscientiously  cultivate  ecclesias- 
tical unity  with  the  Remonstrants  :  neither  that  the  churches 
which  followed  the  same  opinion  should,  under  the  pretext  of 
schism,  or  because  according  to  conscience,  they  were  re- 
luctant to  attend  on  the  sermons  of  the  Remonstrants,  be 
hindered  in  the  exercise  of  divine  worship.  And  all  these 
things  they  determined,  until  by  the  authority  of  the  Illustrious 
the  States,  a  lawful  Synod  should  be  convened,  in  which  these 
controversies  might  be  duly  examined  and  discussed.  Thus 
the  labor  and  endeavor  of  the  Remonstrants,  and  of  those 
who  favored  them,  were  in  vain ;  especially  because  the 
magistrates  of  the  most  ample  city  of  Dort,  of  Enchuse,  of 
Edamen,  and  of  Purmerend,  publicly  approved  this  determi- 
nation of  the  Senate  of  Amsterdam.* 

About  this  time,  the  pastors  of  Camp  in  Transisulania, 
having  embraced  the  opinion  of  the  Remonstrants,  by  the 
assistance  of  the  magistracy,  cast  out  of  the  ministry  their 
most  learned  colleague,  and  most  tenacious  of  sound  doctrine, 
William  Stephanus,  because  he  opposed  their  attempts  ;  and 
by  pamphlets  pubUshed,  and  by  pubhc  sermons  full  of  calum- 
nies, they  endeavored  to  bring  the  reformed  religion  into  the 
hatred  of  the  common  people. 

*  As  no  intimation  is  here  given  of  molesting  the  Remonstrants, 
either  pastors  or  churches,  but  merely  of  preventmg  the  Contra-Remon- 
strants from  being  molested,  till  a  Synod  was  held  ;  this  decision  of  the 
Senate  of  Amsterdam,  contains  more  of  the  spirit  of  toleration  than  any 
thing  which  we  have  yet  met  with. 


' 


HISTORY    OF    PRECEDING    EVENTS.  63 

March,  A.  D.  1617.]  When,  on  account  of  these  innova- 
tions in  doctrine,  and  the  disturbances  of  the  churches,  and 
of  the  state  m  hich  followed,  they  saw  that  they  were  rendered 
more  and  more  odious ;  they  presented  a  second  Remon- 
strance to  the  Illustrious  the  States,  in  which,  with  incredible 
impudence,  they  endeavor  to  remove  from  themselves  the 
crime  of  innovation,  and  to  fasten  the  same  on  those  pastors, 
who  most  constantly  remained  in  the  received  doctrine  of 
these  churches.*  And  the  rest  of  the  pastors  presented 
likewise  to  the  Illustrious  the  States  a  copious  and  solid 
answer  to  it.  But,  whereas  these  long  continued  controver- 
sies had  already  brought  not  into  the  churches  only,  but  the 
republic  likewise,  so  great  a  mass  of  difficulties,  perturbations, 
and  confusions,  that  all  who  loved  the  safety  of  the  federated 
provinces,  or  of  the  reformed  churches  which  are  in  them,  or 
who  favored  the  same,  understood,  that  the  remedy  of  these 
evils  could  no  longer  be  deferred  without  the  manifest  danger 
of  the  state  and  of  the  churches  ;  and  yet  the  Illustrious  the 
States  had  not  been  able  hitherto  to  agree  as  to  the  kind  of 
remedy:  James  I.  the  most  powerful  and  Serene  king  of 
Great  Britain,  out  of  his  singular  and  sincere  affection  towards 
these  regions  and  churches,  thought,  that  the  Illustrious  and 
most  powerful  the  States  General  should  be  admonished  by 
letters,  no  longer  to  suffer  this  gangrene  to  feed  upon  the 
body  of  the  republic  :  but  that  they  should,  as  soon  as  pos- 
sible, proceed  to  meet  these  unhappy  contentions,  divisions, 
schisms,  and  factions,  which  threatened  manifest  danger  to 
the  state.  And  at  the  same  time  he  obtested  them,  that  they 
would  restore  to  its  original  purity,  all  errors  having  been 
extirpated,  the  true  and  ancient  reformed  doctrine,  which 
they  had  always  professed,  which  had  been  confirmed  by  the 
common  consent  of  all  the  reformed  churches,  and  which 
had  been  always  the  foundation  and  bond  of  that  m.ost  strict 
friendship  and  cowjunction,  which  had  so  long  flourished 
between  his  kingdoms  and  these  provinces ;  and  which  he 
judged,  might  be  done,  of  all  means  the  most  advantageously, 
by  a  national  Synod,  to  be  called  together  by  their  authority. 
For  indeed  this  was  the  ordinary,  legitimate,  and  most  effica- 
cious remedy,  which  had  been  had  recourse  to  in  every  age, 

*  Either  this  whole  narrative  is  false  throuofhout,  or  this  attempt  was 
tnade  with  consummate  efirontery:  not  indeed  incredible,  because  other 
innovators,  both  ancient  and  modern,  have  endeavored,  and  with  success, 
to  fasten  the  charge  of  innovation  on  those,  who  most  steadily  abode  by 
the  doctrine  of  articles,  &c.  subscribed  by  all  parties.  But  nothing  is 
incredible,  of  which  several  undeniable  instances  may  be  adduced. 


64  HISTORY    OF    PRECEDING    EVENTS. 

in  evils  of  this  kind  among  Christians.  But  moreover  the 
most  Illustrious  Maurice,  prince  of  Orange,  the  governor  of 
federated  Belgium,  as  often  before  this,  so  now  did  not  desist 
daily,  in  a  most  solemn  and  weighty  manner,  to  obtest,  as 
well  the  Illustrious  and  most  powerful  the  States  General, 
and  also  the  Illustrious  the  States  of  Holland  and  West 
Friezland,  that  in  proportion  as  the  safety  of  the  republic  and 
the  churches  was  dear  to  them,  so  they  would  give  diligent 
endeavors,  that  a  remedy  as  soon  as  possible  might  be  applied 
to  these  most  grievous  evils.  For  this  purpose  he  also 
commanded,  and  pressed  upon  them,  the  convocation  of  a 
national  Synod,  as  the  most  ordinary  and  the  safest  remedy. 

The  Illustrious  the  States  of  Zeland  also,  by  the  most 
noble  and  ample  men,  D.  Malderseus,  Brouwerus,  Potterus, 
and  Bonifacius  Junius,  solemnly  warned  and  entreated  the 
Illustrious  the  orders  of  Holland  and  West  Friezland,  in 
their  convention,  that,  seeing  the  contentions  and  dissentions 
grew  more  and  more  grievous  every  day,  with  the  greatest 
danger  of  the  repubhc ;  and  many  remedies  had  hitherto 
been  tried  in  vain  ;  that  they  would  agree  to  the  convoking 
of  a  national  Synod,  as  the  ordinary  remedy,  proposed  by 
the  Holy  Spirit  for  evils  of  this  kind,  and  always  had  recourse 
to  by  Christians.*  Then  likewise  the  Illustrious  the  States 
of  Gueldria,  Friezland,  Groningen,  and  Omlandia,  requested 
the  like  thing  by  their  deputies  of  the  same  the  Illustrious  the 
States  (General.) 

But  when  the  Remonstrants  saw,  that  the  convoking  of  a 
national  Synod  was  recommended  with  so  great  earnestness 
by  kings  and  princes,  and  the  neighboring  and  federated 
republics,  yea,  and  also  by  the  principal  cities  of  Holland 
and  West  Friezland  ;   and  when  they  feared  lest  the  States 

*  It  has,  I  believe,  been  generally  supposed,  that  the  Synod  of  Dorf 
was  convened  by  a  faction  or  party,  and  for  party  ends  and  purposes ; 
but  it  seems  undeniable,  that  it  became  the  eeneral  and  almost  uni- 
versal opinion  of  the  difterent  States  in  the  confederated  provinces,  that 
such  a  national  Synod,  as  the  Contra-Remonstrants  always  had  urgently 
requested,  was  become  absolutely  and  indispensably  needful ;  and  that 
the  Remonstrants  and  their  party  could  no  longer  resist  this  generally 
prevailing  sentiment.  Indeed  nothing  can  be  more  clear,  than  that  all 
parties,  except  the  zealous  Remonstrants,  regarded  a  national  Synod 
as  the  proper  and  only  effectual  way  of  terminating  the  controversial 
disturbances;  and  not  only  sanctioned  by  the  example  of  Christians  in 
every  age,  but  enjoined  by  God  himself.  How  far  they  were  warranted 
in  this  sentiment,  constitutes  a  distinct  question.  The  Synod  of  Dort, 
however,  should  not  be  judged  by  our  modern  opinions,  but  by  the 
general  opinion  of  that  age.  The  reasons  why  the  Remonstrants  disr 
seated  from  that  opinion  are  very  evident. 


HISTORY    OF    PRECEDING    EVENTS.  65 

5>f  Holland  and  West  Friezland,  of  whom  many  of  their  own 
accord  inclined  to  it,  and  promoted  this  business  diligently, 
should  at  length  be  moved  to  this  consent ;  and  so,  that  at 
some  time,  an  account  must  be  rendered  of  their  doctrine 
and  actions  before  the  ecclesiastical  tribunals ;  in  order  to 
avoid  this,  they  at  first  proposed  a  new  way  of  settling  the 
controversies  :  namely,  that  a  few  persons,  both  political  and 
ecclesiastical,  of  a  certain  and  equal  number,  should  be 
chosen  by  the  Illustrious  the  States  of  Holland  and  West 
Friezland,  who,  having  communicated  counsels  ^vith  each 
other,  might  devise  some  method  of  peace  and  concord, 
which,  having  been  approved  by  the  Illustrious  the  States, 
might  then  be  prescribed  to  the  churches.  But  when  this 
did  not  succeed,  (because  the  more  prudent  easily  foresaw, 
from  whom,  and  of  what  kind  of  persons,  this  convention 
would  be  instituted,  and  what  was  to  be  expected  from  it ; 
and  besides,  that  it  was  unprecedented  in  the  churches,  and 
very  little  suited  for  taking  away  ecclesiastical  controversies 
in  things  pertaining  to  doctrine,)  they  thought  that  the  most 
extreme  measures  must  be  tried,  rather  than  be  reduced  to 
this  necessity ;  and  accordingly  recourse  was  had  to  the 
most  desperate  counsels.  For  some  of  the  chief  persons 
(or  nobles,  proceribus)  were  persuaded  by  them,  that  the 
calling  of  a  national  Synod,  which  was  then  pleaded  for,  was 
advei:se  to  the  majesty  and  liberty  of  the  provinces  :  for  that 
each  province  possessed  the  supreme  right  of  determining 
about  religion,  as  it  should  seem  good  to  it :  that  it  was  an 
unworthy  thing  to  subject  this  their  liberty  to  the  judgment  of 
other  provinces  ;  (and)  that  this  right  of  majesty  was  to  be 
defended  by  all  means,  even  by  arms.  By  these  and  similar 
arguments,  the  minds  of  the  more  imprudent  were  so  stirred- 
up,  that  the  rulers  of  some  cities,  having  made  a  conspiracy, 
decreed  to  levy  soldiers,  who  should  be  bound  by  oath,  neither 
to  tlie  most  powerful  the  States  General,  nor  to  the  Illustrious 
the  Prince  of  Orange,  the  Commander  in  chief  of  the  army, 
but  to  themselves  alone,  for  the  defence  of  the  cause  of  the 
Remonstrants,  and  of  their  own  authority ;  which  for  the  sake 
of  the  same  (cause)  they  had  exposed  to  danger.  This  was 
done  at  Utrecht,  in  which  city  the  most  powerful  the  States 
General  had  a  garrison  sufficiently  strong  against  tumults 
and  seditions  ;  at  Harlem,  Leyda,  Rotterdam,  as  also  Gouda, 
Schookhove,  Horn,  and  other  places  ;  the  Remonstrants 
instigating  the  magistrates  of  the  cities  to  this,  as  may  be 
clearly  proved  by  divers  of  their  letters,  which  afterwards 

7* 


66  HISTORY    OF    PRECEDING    EVENTS. 

came  into  (the)  hands  (of  the  States.)  And  thus  the 
dissentions  of  the  Remonstrants  would  have  brought  these 
flourishing  provinces  into  the  danger  of  a  civil  war,  if  this 
madness  had  not  been  early  repressed,  by  the  singular  pru- 
dence of  the  most  powerful  the  States  General,  and  by  the 
vigilance  and  fortitude  of  mind,  never  to  be  sufficiently 
celebrated  (dej^redicanda)  of  the  Illustrious  the  Prince  of 
Orange.* 

The  most  powerful  the  States  General,  when  they  saw, 
that  by  this  method,  the  provinces  were  brought  into  extreme 
danger,  judged,  that  the  calling  of  a  national  Synod  must  no 
longer  be  delayed,  but  be  hastened  at  the  earliest  opportunity; 
especially  when  that  most  illustrious  man,  Dudley  Carleton, 
the  ambassador  of  the  most  Serene  King  of  Great  Britain, 
by  a  very  weighty  and  prudent  speech,  had  earnestly  stirred 
up  their  Illustrious  Highnesses  to  the  same.  This  oration 
the  Remonstrants  afterwards  w  ere  not  afraid  publicly  to  revile, 
in  a  most  impudent  and  most  calumniating  pamphlet,  to  which 
they  gave  the  title  of  Bllancis ;  sparing  with  a  slanderous 
tongue  no  order  of  men,  not  the  most  powerful  the  States,  not 
the  Prince  of  Orange,  yea,  not  even  the  most  Serene  the 
King  of  Great  Britain.  This  pamphlet,  the  most  powerful 
the  States  General  condemned  by  a  public  edict  as  scanda- 
lous and  seditious ;  having  offered  a  most  ample  reward,  if 
anyone  could  point  out  the  author.  Afterwards  Jo.  Casimirus 
Junius,  the  son  of  the  most  celebrated  Francis  Junius,  not 
unhke  his  father,  {hand  degener,)  copiously  refuted  the  same. 
Therefore  the  Illustrious  and  most  powerful  the  States,  decreed 
the  convoking  of  a  national  Synod,  at  length  in  the  name  of 
the  Lord,  to  be  held  on  the  first  day  of  May  in  the  following 
year;  and  at  the  same  time, they  enacted  some  laws, according 
to  which  they  willed  as  well  that  the  convocation  should  be 
instituted,  as  the  Synod  itself  held.  But  because  the  Re- 
monstrants did  not  appear  greatly  to  regard  the  judgment  of 
the  Belgic  churches,  and  had  always  endeavored  to  persuade 
the  people,  that  they  did  not  dissent  from  the  opinion  of  the 

*  Hpw  far  the  subsequent  proceedings  against  the  Remonstrants  are 
to  be  considered  simply  as  religious  persecution,  may  well  be  questioned, 
when  such  seditious  if  not  treasonable  practices,  were  proved  against 
them  by  their  own  letters.  It  seems  evident  from  this  history,  that 
recourse  to  arms,  in  the  first  instance  at  least,  was  had  by  the  party 
of  the  Remonstrants,  and  in  opposition  to  existing  laws.  This  is  not 
generally  understood.  The  rights  of  conscience,  and  the  toleration 
aiising  from  the  recognition  of  it,  seem  to  have  been  equally  unthought 
of  by  both  parties. 


HISTORY    or    PRECEDING    EVENTS.  67 

reformed  churches  ;  it  seemed  good  also,  to  their  Illustrious 
Mightinesses,  to  invite,  from  all  the  reformed  churches  of  the 
neighboring  kingdoms,  principahties,  and  republics,  some 
theologians,  distinguished  for  piety,  learning,  and  prudence, 
that  they  might  support  by  their  judgments  and  counsels  the 
deputies  of  the  Belgic  churches ;  and  that  so  these  contro- 
versies, having  been  examined  and  thoroughly  discussed,  as  it 
were  by  the  common  judgment  of  all  the  reformed  churches, 
might  be  composed  so  much  the  more  certainly,  happily, 
safely,  and  with  the  greater  benefit. 

Dec.  11,  1617.]  This  decree  having  been  made,  the 
Remonstrants  began  in  a  wonderful  manner  to  make  disturb- 
ances, and  proposed  various  other  projects  {concepiibus)  by 
those  who  were  attached  to  their  cause,  in  endeavoring  to 
overturn  it  and  render  it  of  no  effect ;  in  Holland  indeed, 
they  themselves,  by  their  favorers,  demanded  a  provincial 
Synod,  against  which  a  little  while  ago  they  had  entertained 
so  strong  an  aversion,  {tantopere  ahhorruerant. )  And  because 
measures  had  been  devised  for  calling  foreign  theologians  to 
the  national  Synod,  they  thought  that  to  this  provincial  Synod, 
if  so  it  seemed  good,  some  foreign  theologians  might  be 
(invited.)  But  it  was  answered,  that  indeed  a  provincial 
Synod  had  formerly  been  demanded  by  the  churches  of 
Holland,  when  no  hope  appeared  of  obtaining  a  national 
Synod,  and  when  the  controversies  were  confined  within  the 
boundaries  of  the  churches  of  Holland  alone ;  but  now, 
because  the  calling  of  a  national  Synod  had  been  decreed,  and 
the  evil  had  diffused  itself  through  all  the  provinces,  so  that  it 
could  not  be  taken  away  by  the  Synod  of  one  province,  it  was 
at  this  time  altogether  unreasonable  to  think  of  a  provincial 
Synod,  for  the  composing  of  these  controversies.  Because, 
in  like  manner,  as  it  behoved  particular  Synods,  in  each  of 
the  provinces,  to  precede  the  national  Synod  ;  so  in  Holland 
also,  both  North  and  South  (Holland)  particular  Synods  would 
precede.  Yet  the  Remonstrants,  by  their  favorers,  pressed 
eagerly  and  urged  such  a  Synod ;  either,  because  they  thought, 
that  it  would  less  obstruct  their  cause,  as  they  had  in  Holland 
so  many  great  men  and  even  pastors  favoring  them  ;  or  that 
they  might  by  this  tergiversation  absolutely  hinder  the  calling 
of  the  national  Synod.  But  when  they  themselves  saw,  that 
this  demand  was  too  unjust  for  them  easily  to  persuade  (the 
granting  of)  it;  they  fled  to  a  new  exception,  and  desired  (or 
proposed)  that  this  case  should  be  deferred,  (or  reserved)  to  a 
general  council  {(zcumenicam,)     But  it  was  answered  them. 


68  HISTORY    OF    PRECEDING   EVENTS. 

That  it  was  most  uncertain,  whether  or  when  a  general  councif 
could  be  called ;  yet  that  these  evils  required  a  present 
remedy,  and  that  this  national  (Synod)  about  to  be  called  by 
the  Illustrious  and  most  powerful  the  States  General,  would 
be  as  it  were  an  oecumenical  and  general  (council;)  when 
deputies  from  almost  all  the  reformed  chiu'ches  would  be 
present  at  the  same.  If  they  should  account  themselves 
aggrieved  by  the  judgment  of  such  a  Synod,  it  would  always 
be  entire  and  lawful  to  them  to  appeal  from  this  national  to  a 
general  council ;  provided  only,  that  in  the  mean  time  they 
obeyed  the  judgment  of  the  national  Synod.  By  these  evasions 
and  subterfuges  they  effected,  that  the  letters  of  convocation 
were  for  some  little  time  delayed  ;  and  it  was  necessary  that 
the  day  appointed  for  the  meeting  should  be  changed  and 
deferred.* 

In  the  mean  while  that  most  Illustrious  person,  Dudley 
Carleton,in  the  convention  of  the  Illustrious  and  most  powerful 
the  States  General,  publicly  complained,  that  the  honor  of  his 
master,  the  most  Serene  the  King  of  Great  Britain,  had  been 
very  unworthily  and  impudently  reviled,  in  the  infamous  libel 
(or  pamphlet)  Bilancis,  which  the  Remonstrants,  even  after 
the  edict  of  their  Highnesses,  had  taken  care  should  be  printed 
again,  having  been  translated  into  the  French  language  ;  and 
having  briefly  and  solidly  refuted  most  of  the  objections  of- 
the  Remonstrants,  he  explained  to  the  Illustrious  and  most 
powerful  the  States  General,  what  method  the  most  powerful 
King  of  Great  Britain  was  accustomed  to  employ,  in  settling 
controversies  concerning  religion  or  doctrine ;  which,  because 
it  agreed  with  the  decree  of  the  Illustrious  the  States  General, 
it  more  and  more  confirmed  their  Illustrious  Highnesses  in 
this  holy  determination.  The  most  ample  also  the  Magistracy 
of  the  city  of  Amsterdam,  having  communicated  counsel 
previously  with  the  pastors  of  that  church,  and  others  called 
together  for  this  cause,  propounded  in  writing  many  and  very 
weighty  reasons,  in  the  convention  of  the  Illustrious  the 
States  of  Holland  and  West  Friezland,  in  which  it  was  most 
evidently  demonstrated,  that  these  controversies  could  not  be 
determined  at  this  season  by  any  other  method,  than  by  a 
national  Synod  ;  at  the  same  time  they  most  sohdly  answered 

*  The  conduct  of  the  Remonstrants  on  this  occasion,  evidently  resem- 
bled that  of  an  accused  person,  who,  instead  of  demanding  a  fair  »riaL 
objects  to  the  authority  of  the  court,  challenges  the  jurymen,  anji 
endeavors  to  find  out  flaws  in  the  indictment,  and  adopts  every  evasion  to 
escape  tlie  trial,  which  can  be  suggested  by  his  solicitor  or  counsel. 


HISTORY    OF    PRECEDING    EVENTS.  69 

all  the  objections  of  the  Remonstrants,  and  all  their  projects, 
concerning  a  provincial  Synod,  and  also  concerning  a  general 
council.  Soon  after  likewise  the  most  ample  the  Magistracy 
of  the  city  of  Enchusen,  having  exhibited  many  reasons,  in 
writing  also,  approved  the  same.  These  reasons  were  after- 
wards made  public  ;  that  it  might  be  evident  to  all  men,  how 
unjustly  the  Remonstrants  and  their  favorers  acted,  because 
they  obstinately  resisted  the  calling  of  a  national  Synod,  by 
these  new  projects,  and  eluded  {subterfugerent)  its  decision. 

The  illustrious  the  States  General,  as  they  judged  that  this 
thing  so  entirely  necessary,  and  for  the  most  just  and  weighty 
causes  already  decreed,  was  not  to  be  any  longer  delayed,  on 
account  of  projects  and  shiftings  of  this  kind  ;  again  decreed, 
that  the  convocation  of  a  national  Synod,  without  any  delay 
or  adjournment,  should  be  immediately  instituted  ;  and  they 
detennine,  that  the  city  Dordrecht  (or  Dort)  should  be  the 
place  of  its  meeting  ;  the  day,  the  first  of  the  next  November. 
When  some  persons  among  the  States  of  Holland  and  West 
Friezland,  favoring  the  cause  of  the  Remonstrants,  opposed 
themselves  to  this  decree,  in  the  convention  of  the  Illustrious 
and  most  powerful  the  States  General,  who  complained,  that 
an  injury  was  done  to  the  majesty,  the  right,  and  finally,  the 
liberty  of  that  province  ;  the  Illustrious  and  most  powerful  the 
States  General,  declared  by  public  letters,  that  they  did  not 
purpose,  by  this  convocation  of  a  national  Synod,  that  any 
thing  should  be  taken  away  from,  or  lessened  in  the  majesty, 
right,  or  liberty,  of  any  province ;  but  that  this  was  the  sincere 
intenfion  of  their  Highnesses,  that  without  any  prejudice  of 
any  province,  and  even  of  the  union  and  confederation,  by  the 
ordinary  decision  of  a  national  Synod,  the  ecclesiastical  con- 
troversies alone  that  had  arisen  concerning  doctrine,  which 
pertained  to  all  the  reformed  Belgic  churches,  should  lawfully 
iDe  determined  to  the  glory  of  God,  and  the  peace  of  the 
republic  and  of  the  churches.  They  then  addressed  letters  to 
the  States  of  each  of  the  provinces,  in  which  they  declared, 
that  it  had  been  determined  by  them,  to  call  together,  in  the 
name  of  the  Lord,  from  all  the  churches  of  these  provinces  a 
national  Synod,  on  the  first  of  November  ensuing ;  that  by 
this  method  the  controversies  which  had  arisen  in  the  same 
churches,  might  be  lawfully  examined  and  settled  in  a  bene- 
ficial manner,  (truth  being  always  preserved.)  At  the  same 
time  they  admonished  them,  that  as  soon  as  they  could,  they 
would  call  a  provincial  Synod  in  their  own  provinces,  after 
the  accustomed  maimer ;  from  which  six  pious  and  learned 


70  HISTORY    OF    PRECEDING    EVENTS. 

men,  and  greatly  loving  peace  ;  namely,  three  or  four  pastors, 
with  two  or  three  other  proper  persons,  professing  the  reformed 
religion,  might  be  deputed,  who  in  the  aforementioned  national 
Synod,  according  to  the  laws  constituted  by  them,  (a  copy  of 
which  they  transmitted,)  might  examine  those  controversies 
€ind  take  them  away,  truth  being  preserved,  (or  safe,  salva 
veritate.)  To  the  Gallo-Belgic  churches  also  (of  French 
Flanders,)  which  used  to  constitute  a  peculiar  Synod  among 
themselves,  seeing  they  had  been  dispersed  through  ail  these 
provinces,  they  addressed  letters  of  the  same  kind.  These 
letters  having  been  received,  the  Illustrious  the  States  of  each 
of  the  provinces,  called  together  the  provincial  or  particular 
Synods  of  their  own  churches  ;  in  which  the  grievances  might 
be  proposed  which  were  to  be  carried  to  the  national  Synod, 
the  persons  to  be  sent  out  to  the  same  be  deputed,  and  the 
commands  with  which  these  w  ere  to  be  furnished,  framed  by 
tlie  common  suffrages  of  the  churches.  These  things  were 
transacted  in  each  of  the  provinces,  in  the  manner  hitherto  in 
use  in  these  reformed  churches  ;  except  that  in  Holland  and 
in  the  province  of  Utrecht,  because  of  the  very  great  number 
of  the  Remonstrants,  the  customary  method  could  not  in  all 
things  be  observed.  For  when  in  Holland  separations  had 
been  made  in  some  of  the  classes,  so  that  the  Remonstrants 
held  their  own  class-meetings  apart,  and  the  other  pastors 
their's  also  ;  it  seemed  proper  to  the  most  Illustrious  the 
States  of  that  province,  that  of  the  classes,  in  which  a  separa- 
tion of  this  kind  had  not  been  made,  four  should  be  deputed 
by  the  majority  of  votes,  in  the  manner  hitherto  customary, 
who  with  the  ordinary  power  might  be  sent  forth  to  the 
particular  Synod ;  but  in  the  other  classes,  for  the  sake  of 
avoiding  confusion,  the  Remonstrants  should  appoint  two,  and 
tJie  other  pastors  in  like  manner  two,  who  mught  be  sent  with 
equal  power  to  the  particular  Synod.  In  the  province  of 
Utrecht,  the  churches  had  not  been  distributed  into  certain 
classes  ;  wherefore  it  pleased  the  most  Illustrious  the  States 
of  that  province,  that  all  the  Remonstrants  should  meet 
together  apart  in  one  Synod  ;  but  the  rest  of  the  pastors,  who 
did  not  follow  the  opinion  of  the  Remonstrants,  of  whom 
there  still  remained  no  small  number,  in  another  (Synod ;) 
and  that  from  each  Synod  and  party,  three  should  be  sent 
forth  to  the  national  Synod  with  the  power  of  judging.  But 
the  church  of  Utrecht,  as  it  had  been  torn  asunder  into  pa,rtiea, 
of  which  the  one  followed  the  opinion  of  the  Remonstrants, 
but  the  other  disapproved  of  it ;  and  this  (party)  recently  set 


HISTORY    OF    PRECEDING    EVENTS.  71 

at  liberty  from  the  oppression  of  the  Remonstrants,  had  not 
made  provision  for  stated  pastors,  but  used  at  that  time  the 
ministry  of  John  Dipetzius,  a  pastor  of  Dort ;  it  so  happened 
that  he  was  lawfully  deputed  by  another  Synod,  in  the  name 
of  the  churches  of  Utrecht,  which  did  not  follow  the  opinion 
of  the  Remonstrants.  But  when  the  Synod  of  the  churclies 
of  Gueldria  and  Zutphan,  had  been  assembled  at  Arnhem,. 
the  Remonstrant  deputies  from  the  class  of  Bommellien 
refused  to  sit  along  with  the  rest,  unless  previously  certain 
conditions  had  been  performed  to  them,  which  the  Synod 
judged  to  be  opposed  to  the  decree  of  the  Illustrious  the 
States.  And  when  ten  articles  had  before  this  been  offered 
by  thb  Remonstrants  of  the  class  of  Neomage,  Bommelli, 
and  Tiel,  to  the  Illustrious  the  States  of  Gueldria,  and  to  the 
co]jnsellors  of  the  same,  which  they  intimated  to  be  taught  by 
the  rest  of  the  pastors ;  it  had  been  enjoined  on  them,  that 
they  should  publicly  name  those  pastors  who  taught  these 
things,  in  order  that  they  might  be  cited  before  the  Synod, 
that  it  might  in  a  legal  manner  be  examined,  whether  the 
matter  were  so  indeed.  For  it  was  evident  {coiistahat)  that 
those  articles  had  been  framed  by  the  Remonstrants  in  a 
calumniating  manner,  in  order  to  excite  odium  {ad  conflandam 
invidiam)  against  the  rest  of  the  pastors,  before  the  Supreii^ 
magistracy.  But  they  were  not  able  to  name  any  one  in  the 
whole  province,  except  the  pastor  of  Hattemis,  who  had  abun- 
dantly cleared  himself  to  the  class ;  and  when  the  Synod 
nevertheless  was  willing  to  cite  him,  that  he  might  be  heard 
before  them,  the  Remonstrants  no  further  pressed  it.  Certainly 
Henry  Arnoldi,  a  pastor  of  Delph,  who  was  present  in  the 
name  of  the  churches  of  South  Holland,  declared  that  there 
was  no  one  in  South  Holland  who  approved  or  taught  these 
things.*  Therefore  the  Synod  severely  reproved  them  for 
these  atrocious  calumnies ;  and  at  the  same  time  declared, 
that  the  churches  of  Gueldria  did  not  embrace  or  approve  the 
doctrine  contained  in  these  articles,  as  it  was  set  forth  by 
them ;  though  there  were  in  them  some  sentences,  which,  taken 
apart,  and  in  an  accommodating  sense,  could  not  be  disap- 

*  In  like  manner  it  is  at  this  day  confidently  asserted  liy  writers,  who, 
on  one  account  or  another,  are  regarded  as  worthy  of  credit ;  and  thus 
it  is  generally  believed,  that  there  are  a  numerous  set  ol"  men  in  Britain, 
called  Calvinists,  or  Methodists,  or  evangelical  preucliers,  who  preach 
doctrines,  defined  and  stated  by  the  writers,  and  justly  deemed  absurd 
and  pernicious  ;  who,  it' they  were  thus  autiioritatively  called  on  to  prove 
their  assertions,  would  scarcely  be  able  to  substantiate  the  charge  on 
one  individual  of  the  whole  company. 


72  HISTORY   OP    PRECEDING    EVENTS. 

proved.  Then  at  length,  having  confessed  the  crime  of  a 
calumny  into  which  they  had  been  driven  [impacted  caliimnice,) 
they  requested  forgiveness  of  it  {earn  deprecati  sunt.)  There 
was  then  drawn  up  in  the  same  Synod,  a  state  of  the  contro- 
versy between  the  Remonstrants  and  the  rest  of  the  pastors, 
which  afterwards  was  exhibited  to  the  national  Synod.  And 
.as  there  were  many  pastors  in  that  province,  of  whom  some 
had  been  suspected  of  various  other  errors  besides  the  five 
articles  of  the  Remonstrants,  others  had  illegally  intruded  into 
the  ministry,  and  finally  others  were  of  profligate  life ;  some 
of  them  having  been  cited  before  the  Synod,  for  these  causes 
were  suspended  from  the  ministry;  but  by  no  means  because 
of  the  opinion  contained  in  the  five  articles  of  the  Remon- 
strants, which  were  reserved  to  the  national  Synod.  The 
cause  of  the  rest,  having  been  left  in  the  name  of  the  Synod, 
was  referred  to  some  persons  deputed  by  it,  to  whom  the 
Illustrious  the  States  likewise  joined  their  own  delegates. 
These  causes,  having  been  fully  examined  in  their  classes, 
they  suspended  certain  of  them  from  their  ministry,  and  others 
they  entirely  removed. 

In  the  mean  while  the  Illustrious  the  States  General,  when 
they  had  several  times  commanded  those  of  Utrecht  especially, 
to  dismiss  the  new  soldiers,  and  those  who,  it  appeared,  had 
been  levied  for  this  purpose  also,  that  the  execution  of  the 
decrees  of  the  future  national  Synod,  if  perhaps  the  Remon- 
strants could  not  approve  of  them,  might  be  hindered  by  an 
armed  force ;  determined  that  all  these  soldiers,  of  which 
there  were  now  some  thousands,  should,  as  soon  as  possible, 
be  disbanded  and  discharged  by  their  authority.  And  when 
this  measure  had  been  carried  into  efiect  by  the  most  Illustri- 
ous the  Prince  of  Orange,  with  incredible  fortitude  of  soul, 
prudence,  dexterity,  and  promptitude,  without  any  effusion  of 
blood  ;  and  their  principal  officers,  who  had  endeavored  by 
force  to  resist  this  disbanding  of  them,  had  been  committed  to 
custody  ;  John  Utenbogardus,  James  Taurinus,  and  Adol- 
phus  Venator,  conscious  in  themselves  of  criminality,  {male 
sibi  conscii,)  having  deserted  their  churches,  fled  out  of  fede- 
rated Belgium  ,  as  likewise  did  a  short  time  after  Nicolas 
Grevinchovius,  having  been  cited  by  the  court  of  Holland  to 
plead  his  own  cause.  And  when  a  particular  Synod  in  South 
Holland  had  been  called  atDelph,  most  of  the  Remonstrants, 
despising  the  before  mentioned  decree  of  the  Illustrious  the 
States,  refused  to  depute  any  person  to  the  Synod ;  and,  hav- 
ing presented  a  little  suppliant  book  {lihello  supplier)  to  the 


HISTORY    OF    PRECEDING    EVENTS.  73 

Illustrious  the  States  of  Holland  and  West  Friezland,  they 
petitioned  that,  instead  of  the  national  Synod  now  proclaimed 
another  convention  instituted  according  to  the  same  twelve 
conditions,  which  those  who  were  cited  afterwards  laid  before 
the  national  Synod,  might  be  called.  The  Illustrious  the 
States,  having  heard  the  judgment  of  the  Synod  of  Delph 
concerning  this  demand,  (which  also  was  inserted  in  these 
acts,)  commanded  them  to  obey  the  constituted  order,  and  the 
mandates  of  the  Illustrious  the  States  ;  and  moreover,  fully 
to  state  their  opinion  comprised  in  writing,  concerning  the 
articles  proposed  in  the  conference  at  Delph,  in  the  year 
1613;  and  to  add  all  their  considerations,  which  they  had 
respecting  the  Confession  and  Catechism  of  these  churches. 
They  exhibited  the  declaration  of  their  opinion  on  the  before 
mentioned  articles,  which  afterwards,  having  been  translated 
into  Latin  by  the  delegates  of  this  Synod,  was  communicated 
to  the  national  Synod  :  but,  in  the  place  of  considerations, 
they  sent  some  things  gathered  out  of  the  writings  of  certain 
learned  men,  as  if  opposite  to  the  Confession  and  the  Cate- 
chism. 

Before  this  Synod,  John  Utenbogardus,  and  Nicolas  Gre- 
vinchovius  were  cited :  and  when  the  former,  as  a  fugitive 
(profugiis,)  dared  not  to  appear,  but  the  latter  contumaciously 
refused,  the  accusations  produced  against  them  having  been 
examined,  each  of  them  was,  by  the  judgment  of  this  Synod, 
removed  from  the  ecclesiastical  ministry.  But  when  in  South 
Holland,  besides  these  two,  there  were  many  others,  of  whom 
the  most,  in  these  dissentions,  had  been  obtruded  on  unwillmg 
churches,  without  a  lawful  vocation  ;  and  others,  who  besides 
these  five  articles,  had  moreover  scattered  many  Socmian 
errors,  others  had  grievously  offended  the  churches  by  wicked 
and  turbulent  actions,  and  others  finally  led  a  profane  life ;  it 
was  judged  necessary,  in  order  that  the  churches  should  he 
purified  from  these  scandals,  and  the  discipline  of  the  clergy 
as  it  is  called,  which  had  fallen  into  decay,  should  at  length  Ive 
restored,  that  all  these  disorderly  (ala.y.TSi)  pastors  should  be 
cited,  that  they  might  render  before  the  Synod,  an  account,  as 
well  of  their  vocation,  as  of  their  doctrine,  and  also  of  their  life  ; 
which  seemed  proper  to  be  done,  even  for  this  cause  also, 
before  the  national  Synod,  that  if  perhaps  any  should  deem 
themselves  aggrieved  by  the  sentence  of  the  Synod,  or  its 
deputies,  they  might  appeal  to  the  judgment  (of  the  national 
Synod.)  Certain  of  these  appeared,  whose  causes  having 
been  duly  examined,  some   of  them  were  suspended  froni 

8 


74  HISTORY    OF    PRECEDING    EVENTS. 

their  office,  and  other  wholly  set  aside.  But  as  to  those,  who 
because  of  the  shortness  of  the  time,  having  been  cited,  could 
not  be  heard,  and  those,  who,  having  been  cited,  had  not 
appeared  ;  five  pastors  were  deputed,  to  whom  the  Illustrious 
the  States  joined  also  three  deputies,  who  might  take  cogni- 
zance of  their  cause,  and  give  sentence  upon  it  in  the  name 
of  the  Synod.  But  it  was  expressly  enjoined  to  these  deputies, 
not  to  fix  any  censure  on  any  one,  because  of  the  opinion 
expressed  in  the  five  articles  of  the  Remonstrants  ;  forasmuch 
as  the  judgment  concerning  the  same  had  been  reserved  en- 
tire to  the  national  Synod.  But  they,  though  they  every 
where,  on  the  afore  mentioned  most  weighty  causes,  even 
during  the  national  Synod,  suspended  many,  partly  from  the 
office  of  teaching,  and  partly  entirely  set  them  aside;  yet 
marked  no  one  with  any  censure  because  of  the  opinion  of 
the  five  articles,  as  it  may  be  evidently  shewn  from  their  very 
acts.*  In  North  Holland,  matters  were  conducted  after  the 
same  method,  in  the  Synod  of  Horn,  in  which  the  pastors  of 
Horn,  John  Yalesius,  John  Rodingenus,  and  Isaac  Welsin- 
gius,  having  been  suspended  from  the  office  of  teaching, 
appealed  to  the  national  Synod.  And  when  the  deputies  of 
this  Synod,  along  with  the  delegates  of  the  Illustrious  the 
States,  examined,  in  the  Class  of  Alcmar,  the  cause  of  John 
Geystran,  a  pastor  of  Alcmar,  and  of  Peter  Geystran,  his 
brother,  a  pastor  of  Egmond  ;  it  was  detected,  that  they  had 
been  evidently  addicted  to  the  blasphemous  and  execrable 
errors  of  Socinus,  as  it  appears  from  their  own  confession ; 
which,  because  it  was  publicly  read  in  the  national  Synod, 
with  the  horror  of  all  men,  is  likewise  inserted  in  these  acts. 
In  the  Synod  of  the  Transisulanian  churches,  some  of  the 
Remonstrants  were  commanded  to  render  an  account  of  their 
doctrine  and  actions  ;  and  when  among  them  four  pastors  of 
the  church  of  Campe,  Thomas  Goswin,  Assuerus  Matthisius, 
John  Scotleru.^,  and  above  all  Everard  Voscuhus,  had  been 
accused  of  many  ^Tors,  and  of  various  turbulent  actions  ; 
the  cause  having  been  examined,  it  seemed  good  to  reserve 
it  for  the  natio  lal  Synod ;  even  as  it  was  afterwards  brought 
before  the  saho.  In  the  other  provinces,  because' no  mani- 
fest Remonstrants  were  found,  the  Synods  there  held,  duly 
prepared  all  things  with  less  labor,  after  the  accustomed  man- 
ner, for  the  niidonal  Synod. 

*  The  appeal  is  thus  made  to  the  registered  acts  of  these  deputies, 
evidently  becaii  <e  rhey  had  been,  or  were  likely  to  be  misrepresented  by 
the  favorers  (.('  ■■  ar  Kemonstrajits ;  as,  beyond  doubt,  they  generally  have 
been  to  this  verv  ciuv. 


HISTORY    OF    PRECEDING    EVENTS.  75 

In  the  mean  time,  the  most  Illustrious  and  powerful  the 
States  General  had  addressed  letters  to  the  most  Serene  and 
powerful  James  I.  King  of  Great  Britain,  to  the  deputies 
of  the  reformed  churches  of  the  kingdom  of  France,  to  the 
most  Serene  the  Elector  Palatine,  and  the  Elector  of  Bran- 
denburgh  ;  to  the  most  Illustrious  the  Landgrave  of  Hesse  ; 
to  the  four  reformed  republics  of  Helvetia,  (Switzerland,)  the 
Tigurine,  Bernessian,  Basilian,  and  Schaphusian ;  to  the 
Illustrious  and  generous  the  counts  of  Correspondentia  and 
Wedevarica ;  to  the  republics  of  Geneva,  Bremen,  and 
Emden,  in  which  they  requested,  that  they  would  deign  to 
send  from  them  to  this  Synod,  some  of  their  own  theologians, 
excelling  in  learning,  piety,  and  prudence,  who  might  earnestly 
labor  by  their  counsels  and  decisions,  along  with  the  rest  of 
the  deputies  of  the  Belgic  churches,  to  settle  those  contro- 
versies, which  had  arisen  in  these  Belgic  churches,  and  to 
restore  peace  to  the  same. 

All  these  things  having  been  duly  prepared  and  completed, 
when  at  the  appointed  time  as  well  the  deputies  of  the  Belgic 
churches,  as  also  the  foreign  theologians,  a  few  excepted,  had 
met  together  at  Dordrecht,  (or  Dort,)  that  national  Synod 
was  begun  in  the  name  of  the  Lord,  on  the  13th  day  of  JVo- 
vember  (1618.)  But  in  this  Synod,  what  now  was  actually 
done,  the  prudent  reader  may  copiously  {prolixe)  know  from 
the  acts  of  the  same,  which  now  are  published  for  the  favor 
(satisfaction,  gratiam)  and  use  of  the  reformed  churches. 
It  hath  seemed  good  also,  that  to  these  acts  should  be  joined, 
besides  other  writings  exhibited  to  this  Synod,  the  judgments 
also  of  the  theologians,  concerning  the  five  articles  of  the 
Remonstrants  as  they  were  proposed  in  the  Synod  ;  by  which 
they  may  more  fully  know,  by  the  same,  on  what  passages 
of  Scripture,  and  on  what  arguments,  the  canons  of  the 
reformed  church  do  rest.  It  is  not  to  be  doubted,  but  that 
the  prudent  reader  will  discover  in  these  judgments,  the 
liighest  and  most  admirable  agreement.  If  perhaps  in  less 
matters  a  certain  diversity  appear  ;  even  this  will  be  an  argu- 
ment, that  a  due  liberty  of  prophesying  and  judging  flourished, 
in  this  venerable  convention  ;  but  that  all,  notwithstanding, 
by  concording  opinions,  agreed  in  the  doctrine  expressed  in 
the  canons  of  this  Synod;  of  whom  all  and  every  one,  (not 
one  indeed  excepted,  or  declining  to  do  it,)  subscribed  to 
testify  this  consent. 

But  all  the  reformed  churches  are  requested,  willingly  to 
^embrace,  preserve,  and  propagate  this  orthodox  doctrine,  so 


76  HISTORY    OF    PRECEDING    EVENTS. 

solemnly  in  this  Synod,  explained  and  confirmed  from  the 
word  of  God ;  and  transmit  it  to  all  posterity,  to  the  glory 
of  divine  grace,  and  the  consolation  and  salvation  of  souls. 
And  at  the  same  time  also  favorably  to  receive  the  pious, 
and  never  sufficiently  to  be  celebrated  zeal  and  earnest 
endeavor  of  the  most  Illustrious  and  mighty  the  States 
General  of  federated  Belgium,  for  preserving  the  purity 
(sinceritate)  of  the  reformed  religion  ;  and  also  to  follow  up 
with  tlieir  favor,  the  diligence  and  piety,  in  maintaining  the 
same,  of  so  many  doctors,  of  distinguished  churches,  who 
were  present  at  this  Synod  ;  and,  above  all  things  it  is  request- 
ed, that  they  would  earnestly  entreat  the  most  high  and  gra- 
cious God  {optimum  maximum)  that  he  would  indeed  benignly 
|)i-esei-ve  the  Belgic  churches,  and,  in  like  manner,  all  others 
professing  with  them  the  same  orthodox  doctrine,  in  the  unity 
of  the  faith,  in  peace  and  tranquillity ;  and  that  he  would 
inspire  a  better  mind  into  the  Remonstrants  themselves,  and 
all  others  who  are  involved  in  error  ;*  and  by  the  grace  of  his 
own  Spirit,  would  at  length,  some  time  lead  them  to  the 
knowledge  of  the  truth,  to  the  glory  of  his  own  divine  name, 
the  edification  of  the  churches,  and  the  salvation  of  us  all ; 
through  our  Lord  and  Saviour  Jesus  Christ ;  to  whom  with 
the  Father,  and  the  Holy  Spirit,  the  one,  true  and  immortal 
God,  he  praise,  and  honour,  and  glory,  for  ever  and  ever. 
Am^.t 

*  "  Tnat  it  may  please  thee  to  bring  into  the  way  of  troth,  all  such  as 
have  erred  and  are  deceived."  Litany.  The  Calvinism  of  the  Synod 
did  not,  it  seems,  prevent  their  prayers  for  those  who,  as  they  supposed, 
wei-e  in  error.  It  did  not  lead  them  to  treat  their  most  eager  opponents, 
as  reprobates,  and  give  up  as  necessarily  consigned  to  destruction ;  as 
many  ignorantly  suppose,  or  confidently  assert,  that  decided  Calvinists 
do,  even  with  malignity  and  malignant  satisfaction.  So  greatly  are  they 
calumniated ! 

t  "Accordingly  a  Synod  was  convoked  at  Dordrecht  in  the  year  1618, 
by  the  counsels  and  influence  of  prince  Maurice,  &c."  Mosheim,  vol.  v. 
p.  450.  "  Oiu-  author  always  forgets  to  mention  the  order  issued  by  the 
States  General,  for  the  convocation  of  this  famous  Synod  ;  and  by  his 
manner  of  expressing  himself,  and  particularly  by  the  phrase,  (Mauritio 
cmctore,)  would  seem  to  insinuate,  that  it  was  by  this  prince,  that  the 
assembly  was  called  together.  The  legitimacy  of  the  manner  of  convok- 
ing this  Synod  was  questioned  by  Olden-Barneveldt,  who  maintained 
that  the  States  General  had  no  sort  of  authority  in  matters  of  religion  ; 
affirming  that  this  was  an  act  of  sovereignty,  that  belonged  to  each 
province  separately,  and  respectively."    Maclaine,  Ibid. 

It  was  by  means  of  these  disputes,  about  the  ecclesiastical  authority, 
(which  all  parties  supposed  to  be  possessed  by  some  of  them,)  that  the 
anion  of  the  confederated  States  was  endangered  in  this  controversy. 

"  Dr.  Mosheim,  however  impartial,  seems  to  have  consulted  more  the 


HISTORY    OF    PRECEDING    EVENTS.  77 

authors  of  one,  side  than  of  the  other,  probably  because  they  were  more 
numerous,  and  more  generally  known.  When  he  published  this  history, 
the  world  had  not  been  favored  vnih  The  Letters,  Memoirs  and  J^egocich- 
tions  of  Sir  Dudley  Carleton,  which  Lord  Royston  (afterwards  Earl  of 
Hardwicke)  drew  "from  his  inestimable  treasure  of  historical  manuscripts, 
and  presented  to  the  public,  or  rather  at  first  to  a  select  number  of  per- 
sons, to  whom  he  distributed  a  small  number  of  copies,  printed  at  his 
own  expense.  They  were  soon  translated  both  into  Dutch  and  French  : 
and,  though  it  cannot  be  affirmed,  that  the  spirit  of  party  is  no  where 
discoverable  in  them ;  yet  they  contain  anecdotes  with  respect  both  to 
Olden-Barneveldt  and  Grotius,  that  the  Arminians,  and  the  other  pat- 
rons of  these  two  great  men,  have  been  studious  to  conceal.  These 
anecdotes,  though  they  may  not  be  sufficient  to  justify  the  severities 
exercised  against  these  eminent  men,  would,  however,  have  prevented 
Dr.  Mosheim  from  saying,  that  he  knew  not  on  what  pretext  they  were 
arrested."    Mosheim,  vol.  v.  p.  449, 450.     Note  by  Maclaine, 

In  a  political  contest  for  authority,  between  prince  Maurice  and  his 
opponents,  in  the  States  General,  the  Remonstrants  favored  his  oppo- 
nents, and  the  Contra-Remonstrants  were  attached  to  him.  The  prince's 
party  at  length  prevailed,  and,  "the  men  who  sat  at  the  helm  of  govern- 
ment, were  cast  into  prison.  Olden-Barneveldt,  a  man  of  wisdom  and 
gravity,  whose  hairs  were  grown  grey  in  the  service  of  his  country,  lost 
his  life  on  the  public  scaffold,  while  Grotius  and  Hoogerberts  were  con- 
demned to  perpetual  imprisonment ;  under  what  pretext,  or  in  conse- 
quence of  what  accusations  or  crimes,  is  unknown  to  us."  Mosheim, 
vol.  V.  p.  448,  449. 

8* 


THE    JUDGMENT 

OF    THE 

NATIONAL  SYNOD  OF  THE  REFORMED  BELGIC  CHURCHES. 

Held  at  Dort,  in  the  years  of  our  Lord,  1618,  1619  ; 

AT  WHICH  VERY  MANY  THEOLOGIANS  OF  THE  REFORMED  CHURCHES  OF 
GREAT  BKITAIN,  GERMANY,  AND  FRANCE,  WERE  PRESENT  ;  CONCERN- 
ING THE  FIVE  HEADS  OF  DOCTRINE  CONTROVERTED  IN  THE  BELGIC 
CHURCHES. 

( Published  on  the  fifth  of  May,  A.  D.  1619. ) 


PREFACE. 


In  the  name  of  our  Lord  and  Saviour  Jesus  Christ.  Amen. 

Among  very  many  comforts,  which  our  Lord  and  Saviour 
Jesus  Christ  hath  given  to  his  own  church  militant,  in  this 
calamitous  pilgrimage ;  that  which  he  left  unto  it,  when  about 
to  go  away  to  his  Father,  into  the  heavenly  sanctuary,  saying, 
"  I  am  with  you  at  all  times,  even  unto  the  end  of  the 
world,"  is  deservedly  celebrated.  The  truth  of  this  delight- 
ful promise  shines  forth  in  the  church  of  all  ages,  which, 
whilst  it  has  been  besieged  from  the  beginning,  not  only  by 
the  open  violence  of  enemies,  but  also  by  the  secret  craftiness 
of  seducers,  truly  if  at  any  time  the  Lord  had  deprived  it  of 
the  salutary  guard  of  his  own  promised  presence,  had  long 
since  been  either  crushed  by  the  power  of  tyrants,  or  sedu- 
ced into  destruction  by  the  fraud  of  impostors. 

But  that  good  Shepherd,  who  most  constantly  loveth  his 
flock,  for  which  he  laid  down  his  life,  hath  always,  most  sea- 
sonably, and  often  by  his  own  right  hand  stretched  forth,  most 
mi»raculously  repressed  the  rage  of  persecutors ;  and  hath  also 
detected  and  dissipated  the  crooked  ways  of  seducers,  and 


STNOD    OP    DORT.  79 

their  fraudulent  counsels ;  by  both  demonstrating  himself  to 
be  most  effectually  present  {preseiitissimum)  in  his  church- 
Of  this  thing,  an  illustrious  instruction  {documentum)  exists 
in  the  history  of  the  pious  emperors,  kings,  and  princes,  whom 
the  Son  of  God  hath  excited  so  often  for  the  assistance  of  his 
church,  hath  fired  with  the  holy  zeal  of  his  house,  and  by 
their  help,  hath  not  only  repressed  the  furious  rage  (furores) 
of  tyrants  ;  but  also  hath  procured  to  his  church  when  con- 
flicting with  false  teachers,  in  various  ways  adulterating  reli- 
gion, the  remedies  of  holy  Synods  ;  in  which  the  faithful  ser- 
vants of  Christ,  by  united  prayers,  counsels,  and  labors,  have 
valiantly  stood  for  the  church,  and  for  the  truth  of  God ; 
have  intrepidly  opposed  themselves  against  the  "ministers  of 
Satan,  though  transforming  themselves  into  angels  of  light ;" 
have  taken  away  the  seeds  of  errors  and  discords  ;  have  pre- 
served the  church  in  the  concord  of  pure  religion ;  and  h^ve 
tz'ansmitted  the  genuine  [sincerum)  worship  of  God,  uncoF- 
inipted,  to  posterity.  With  a  similar  benefit,  our  faithful  Sa- 
viour hath,  at  this  time,  testified  his  own  gracious  presence 
with  the  Belgic  church,  by  one  means  or  other  (aliquam)  very 
much  afflicted  for  many  years.  For  this  church,  rescued  by 
the  powerful  hand  of  God  from  the  tyi-anny  of  the  Roman 
antichrist,  and  the  horrible  idolatry  of  popery,  (or  the  pope- 
dom, papains,)  and  many  times  most  miraculously  preserved 
in  the  dangers  of  a  long  continued  war ;  and  flourishing  in 
the  concord  of  true  doctrine  and  discipline,  to  the  praise  of 
her  God,  to  an  admirable  increase  of  the  repubhc,  and  the 
joy  of  the  whole  reformed  world,  James  {Jacobus)  Arminius 
and  his  followers,  holding  out  the  name  of  Remonstrants,  by 
various  errors,  old  as  well  as  new  ;  at  first  covertly,  and  then 
openly  assaulted,  [tentarunt^)  and  while  it  was  pertinaciously 
disturbed  with  scandalous  dissentions  and  schisms,  they  had 
brought  it  into  such  extreme  danger,  that,  unless  the  mercy  of 
our  Saviour  had  most  opportunely  interposed  in  behalf  of  his 
most  flourishing  church,  they  had  at  length  consumed  it  \vith 
the  horrible  conflagration  of  discords  and  schisms. 

But,  blessed  be  the  Lord  for  ever,  who,  after  he  had  hid 
his  face  for  a  moment  from  us,  (who  by  many  ways  had  pro- 
voked his  wrath  and  indignation,)  hath  made  it  attested  to  the 
whole  world,  that  he  doth  not  forget  his  covenant,  nor  contemn 
the  sighs  of  his  own  people.  For  when  scarcely  any  hope 
of  a  remedy,  humanly  speaking  {humanitus)  appeared  ;  he 
inspired  this  mind  into  the  most  Iflustrious  and  very  powerful 


80  SYNOD    OP    DORT. 

the  States  General  of  confederated  Belgium,*  that,  with  the 
counsel  and  direction  of  the  most  Illustrious  and  valiant  the 
Prince  of  Orange,  they  determined  to  go  forth  to  meet  these 
raging  evils,  by  those  legitimate  means,  which  have  been 
sanctioned  by  the  examples  of  the  apostles  themselves,  and 
of  the  Christian  church  that  followed  them,  during  a  long 
course  of  years,  and  which  have  before  this  been  had  recourse 
to  {usurpatce,)  in  the  Belgic  church,  with  much  fruit ;  and  they 
called  a  Synod  at  Dordrecht  by  their  own  authority,  out  of  all 
the  provinces  which  they  governed ;  having  sought  out  to- 
wards it  both  the  favor  of  the  most  Serene  and  powerful  James, 
king  of  Great  Britain,  and  of  Illustrious  Princes,  Counts,  and 
Republics,  and  having  obtained  also  very  many  most  grave 
theologians  ;  that,  by  common  judgment  of  so  many  divines 
of  the  reformed  church,  those  dogmas  of  Arminius  and  of 
his  followers  might  be  decided  on  accurately,  and  by  the  word 
of  God  alone ;  that  the  true  doctrine  might  be  confirmed,  and 
the  false  rejected ;  and  that  concord,  peace,  and  tranquil- 
lity might,  by  the  divine  blessing,  be  restored  to  the  Belgic 
churches.  This  is  that  benefit  of  God,  in  which  the  Belgic 
churches  exult ;  and  they  humbly  acknowledge  and  thankfully 
proclaim,  the  compassions  of  their  faithful  Saviour.  There- 
fore this  venerable  Synod,  (after  a  previous  appointment  and 
observance  of  prayers  and  fasting,  by  the  authority  of  the 
Supreme  Magistracy,  in  all  the  Belgic  churches,  to  deprecate 
the  wrath  of  God,  and  to  implore  his  gracious  assistance) 
being  met  together  in  the  name  of  the  Lord  at  Dordrecht, 
fired  with  the  love  of  God  {divini  numinis)  and  for  the  salva- 
tion of  the  church ;  and,  after  having  invoked  the  name  of 
God,  having  bound  itself  by  a  sacred  oath,  that  it  would  take 
the  Holy  Scriptures  alone  as  the  rule  of  judgment,  and  engage 
in  the  examination  {cognitione)  and  decision  of  this  cause, 
with  a  good  and  upright  conscience,  they  attempted  dihgently, 
with  great  patience,  to  induce  the  principal  patrons  of  those 
dogmas,  being  cited  before  them,  to  explain  more  fully  their 
opinion,  concerning  the  known  five  heads  of  doctrine,  and 
the  grounds  (or  reasons)  of  that  opinion. 

But  when  they  rejected  the  decision  of  the  Synod,  and  re- 
fused to  answer  to  their  interrogatories,  in  that  manner  which 
was  equitable,  and  when  neither  the  admonitions  of  the  Sy- 
nod, nor  the  mandates  of  the  most  honorable  and  ample  the 

+  See  Ezra  vii.  27, 28. 


SYNOD    OF    DORT.  81 

delegates  of  the  States  General ;  nor  yet  even  the  commands 
of  the  most  Illustrious  and  very  powerful  lords  the  States 
General,  availed  any  thing  with  them,  (the  Synod)  was  com- 
pelled, by  the  command  of  the  same  lords,  to  enter  on  ano- 
ther way ;  according  to  the  custom  received  of  old,  in  ancient 
Synods;  and  from  writings,  confessions,  and  declarations, 
partly  before  published,  and  partly  even  exhibited  to  this 
Synod,  an  examination  of  those  five  dogmas,  (or  points  of 
doctrine,)  was  instituted.  Which  when  it  was  now  complet- 
ed, by  the  singular  grace  of  God,  with  the  greatest  diligence, 
fidelity,  and  conscience,  (or  conscientiousness,)  with  the  con- 
sent of  all  and  every  one ;  this  Synod,  for  the  glory  of  God, 
ajid  that  it  might  take  counsel  for  the  entireness  {infegritate) 
of  the  saving  truth,  and  for  the  tranquillity  of  consciences,  and 
for  the  peace  and  safety  of  the  Belgic  church,  determined  that 
the  following  judgment,  by  which  both  the  true  opinion,  agree- 
ing \vith  the  word  of  God,  concerning  the  aforesaid  five  heads 
of  doctrine  is  explained,  and  the  false  opinion,  and  that  dis- 
cordant with  the  word  of  God  is  rejected,  should  be  promul- 
gated. 


On  this  preface,  I  would  make  a  few  remarks  : 
1.  If  the  expectations,  which  the  persons  constituting  this 
Synod,  and  of  those  who  were  concerned  in  convening  it,  as 
to  the  useful  tendency  and  beneficial  effects  of  such  assem- 
bhes,  were  indeed  ill  grounded,  and  of  course  the  measure 
improper ;  the  fault  was  not  exclusively  theirs,  but  that  of  the 
Qge  in  which  they  lived,  and  indeed  of  almost  all  preceding 
ages.  Not  one  of  the  reformers,  or  of  the  princes  who  fa- 
vored the  reformation,  can  be  named,  who  did  not  judge, 
either  a  general  council,  or  national  councils  or  Synods  of 
Bome  kind,  proper  measures  for  promoting  the  cause  of  truth 
and  holiness,  and  counteracting  the  progress  of  schism,  heresy, 
and  false  doctrine :  and  in  every  place,  where  the  reformation 
was  estabUshed,  assemblies  of  the  rulers  and  teachers  of 
the  church,  under  one  form  or  other,  w'ere  employed,  either 
in  framing,  or  sanctioning,  the  articles  of  faith,  adopted  in 
each  church,  and  in  regulating  the  several  particulars  respects 
ing  the  doctrine  to  be  preached,  the  worship  to  be  performed 
by  those  who  constituted  each  church,  and  the  terms  of  offi- 
ciating as  ministers,  in  their  respective  societies.     The  sys- 


82  SYNOD    OF    PORT. 

tern  of  independency,  and  individuality,  so  to  speak,  either 
of  separate  congregations,  or  ministers,  or  Christians,  with- 
out any  su<",h  common  bond  of  union  or  concert,  had  not  then 
been  thought  of,  at  least  in  modern  times.  And  at  this  day, 
while  numbers  suppose  that  they  steer  their  course  at  a  dis- 
tance from  the  rocks  which  endangered  the  first  reformers,  as 
well  as  the  whole  church  in  former  ages,  it  may  well  be  ques- 
tioned whether  they  do  not  run  into  the  opposite  extreme. 
Solomon  says,  or  God  himself  by  him,  "  In  the  multitude  of 
counsellors  there  is  safety ;"  yet  who  does  not  know,  that 
through  the  evil  dispositions,  and  selfish  conduct  of  those, 
who  constitute  the  counsellors,  and  senates,  and  parHaments 
of  different  nations,  such  abuses  often  occur  in  them,  as  form 
a  manifest  exception  to  this  general  maxim  1  Yet  who  does 
not  also  see,  that  parliaments,  and  counsellors,  and  laws,  are 
in  themselves  very  desirable  ;  and  far  preferable  to  every 
thing  being  settled  by  the  sole  will  or  caprice  of  every  one, 
who  by  any  means  obtains  authority  1  or,  that  every  man 
v^hould  do  that  which  is  right  in  his  own  eyes,  as  when  there 
was  no  king  in  Israel  ?  The  abuse  alone  is  the  evil,  and  to 
be  guarded  against :  the  thing  is  allowedly  beneficial. 

The  apostles  themselves,  when  consulted  by  Paul  and  Bar- 
nabas, did  not  settle  the  question  proposed  to  them  by  their 
own  direct  authority :  but  "  the  apostles  and  elders  came 
together  for  to  consider  of  this  matter."  (Acts  xv.  6.)  It 
is  evident  that  some,  even  in  "  that  first  general  council,"  as 
it  is  very  improperly  called,  had  strong  prejudices  against  the 
measure  which  was  finally  decided  on  :  yet  its  decrees  proved 
a  blessing  of  no  small  magnitude  to  the  churches  of  Christ, 
whether  constituted  of  Jewish  or  Gentile  converts.  Now,  a 
measure  thus  sanctioned,  cannot  be  evil  in  itself:  though 
general  councils  and  Synods  should  have  in  many  or  most 
instances,  been  productive  of  far  greater  evil  than  good.  The 
fault  lay  in  the  motives,  the  corrupt  passions,  and  wrong  state 
of  mind  and  heart  of  those  who  convened,  and  of  those  who 
constituted  them,  (that  is,  in  the  abuse  of  tlie  thing,)  not  in 
the  thing  itself. 

The  apostles  by  their  own  authority  might  have  decreed 
the  same  things,  and  have  said,  "  It  seemed  good  to  the  Holy 
Ghost  and  to  us,  &c  :"  but  they  were  not  led  by  the  Spirit  of 
inspiration,  to  adopt  this  method  :  they  did  nothing  by  abso- 
lute authority ;  it  does  not  appear  that  any  thing  directly 
miraculous,  or  of  immediate  revelation,  concurred  in  their 
decision.     It  was  the  result  of  arguments  drawn  from  facts, 


SYNOD    OF    DORT.  83 

and  from  the  holy  Scriptures,  under  the  teaching  of  the  Holy 
Spirit,  not  materially  differing  from  what  uninspired  men,  of 
the  same  character  and  heavenly  "  \visdom,  without  partiality 
and  without  hypocrisy"  might  have  formed,  under  the  mere 
ordinary  teaching  and  superintendence  of  the  same  Spirit. 
Now,  it  is  not  impossible  for  God  to  raise  up  elders  and  teach- 
ers, bearing  this  holy  character,  and  endued  with  this  heavenly 
wisdom,  in  other  ages  and  nations,  who,  coming  together  to 
consider  of  those  things  which  corrupt  the  doctrine,  worship, 
and  purity,  or  disturb  the  peace  of  the  church,  may  form  and 
promulgate  decisions,  so  evidently  grounded  on  a  fair  inter- 
pretation of  the  sacred  oracles,  and  so  powerfully  enforced 
by  the  character  and  influence  of  those  concerned,  as,  by  the 
divine  blessing,  may  produce  the  most  extensively  beneficial 
effects. 

General  councils,  so  called,  convened  by  the  concurring 
authority  of  many  princes  and  rulers,  over  rival  nations,  are 
not  likely  to  come  to  any  such  scriptural  decisions  ;  and  the 
history  of  general  councils  is  certainly  suited  exceedingly  to 
damp  our  expectations  from  them.  But  the  history  of  the 
reformation,  both  on  the  continent  and  in  this  land,  produces 
many  instances  of  conventions,  under  one  name  or  other,  in 
which  the  rulers  and  teachers  of  the  church,  under  the  coun- 
tenance of  princes  who  favored  the  cause  of  truth  and  holi- 
ness ;  came  to  such  decisions,  in  the  most  important  matters, 
as  proved  very  extensive  and  permanent  benefits  to  mankind, 
and  which  could  not  have  been  expected  without  united  de- 
liberations and  determinations  of  this  kind.  The  ministers 
and  members  of  the  establishment,  in  this  land,  at  least,  must 
be  allowed  to  think  that  this  was  the  case,  in  the  framing  of 
our  articles,  liturgy,  and  homilies. 

It  is  ti-ue  that  afterwards,  convocations  became  useless,  or 
even  worse  than  useless,  and  so  sunk  into  disuse  :  but  this 
was  not  until  the  spirit  of  wisdom  and  piety,  which  actuated 
our  first  reformers,  had  most  grievously  declined,  and  made 
way  for  a  political  and  party  spirit,  in  the  persons  concerned. 
Thus  the  abuse  of  the  measure,  not  the  measure  itself,  must 
bear  tlie  blame. 

2.  I  observe  from  this  preface,  that  the  members  of  the 
Synod  of  Dort,  in  the  most  solemn  manner,  and  in  the  lan- 
guage at  least  of  genuine  piety,  declare  the  awful  obligations 
under  which  they  brought  themselves,  to  decide  the  contro- 
verted questions  according  to  the  Holy  Scriptures  alone,  and 
their  full  consciousness  that  they  had  discharged  this  obli- 


84  SYNOD    OF    DORT. 

gation  in  an  upright  manner.  The  names  annexed  to  their 
decisions  certainly  include  among  them  a  great  proportion  of 
the  most  able  protestant  and  reformed  theologians  in  Europe : 
and  who  can  doubt  the  sincerity  of  these  professions,  when 
coming  from  such  men  as  Bishops  Davenant  and  Ward, 
and  those  with  whom  they  thus  cordially  united  ? — Preju- 
dices, mistakes,  and  faults  of  many  kinds  may  be  supposed 
in  them ;  but  the  candid  and  pious  mind  recoils  from  ths 
idea,  that  the  whole  was  direct  and  intended  hypocrisy. 

In  fact,  I  must  give  it  as  my  opinion  at  least,  that  they 
did  fulfil  their  solemn  engagement ;  and  must  confess,  nwi 
fewer  things  appear  to  me  unscripturalj  in  these  articles^ 
than  in  almost  any  human  composition  which  I  have  read 
upon  the  subject.  Of  course  I  expect  that  Anti  Calvinisls 
will  judge  otherwise,  and  even  many  Calvinists  ;  yet  surely 
every  candid  man  will  allow,  that  they  honestly  meant  thus 
to  decide,  and  thought  that  they  had  thus  decided. 

It  may  also  be  seen  in  the  course  of  this  work,  that  their 
doctrine  accorded  with  the  Belgic  articles  before  in  force 
among  them,  to  which  the  Contra-Remonstrants  had  all  aloi^ 
^pealed. 

3.  I  would  observe,  that  they  seem  to  have  aimed  at 
too  much  in  their  deliberations  and  decisions  ;  not  too  much 
for  an  ordinary  controversial  publication,  but  too  much  for 
an  authoritative  standard,  to  be  entirely  received  and  adhe- 
red to  by  all  the  ministers  of  religion  and  teachers  of  youth 
in  the  Belgic  churches.  I  should  indeed  say,  far  too  muclu 
And  here,  I  again  avow  my  conviction  of  the  superior  wisdom 
bestowed  on  the  compilers  of  our  articles,  on  the  several 
points  under  consideration ;  in  which,  while  nothing  essen- 
tial is  omitted  or  feebly  stated,  a  generality  of  language  is 
observed,  far  more  suitable  to  the  design,  than  the  decrees  of 
this  Synod,  and  tending  to  preserve  peace  and  harmony 
among  all  truly  humble  Christians,  who  do  not  in  all  respects 
see  eye  to  eye,  yet  may  "  receive  one  another,  but  not  to 
doubtful  disputations  :"  whereas  the  very  exactness,  and  par- 
ticularity, into  which,  what  I  must  judge,  scriptural  doctrine 
is  branched  out,  and  errors  reprobated,  powerfully  counteract- 
ed the  intended  effect,  and  probably  more  than  any  thing  else, 
or  all  other  things  combined,  has  brought  on  this  Synod  such 
decided  but  unmerited  odium  and  reproach. 

4.  I  would  observe,  that  using  the  arm  of  the  magistrate, 
and  inflicting  penalties  on  those  who  stood  out  against  the 
decisions  of  the  Synod,  not  being  mentioned  in  the  preface, 


SYNOD    OP    DORT.  86 

will  more  properly  be  considered,  in  another  stage  of  our 
progress.  But  had  the  decrees  been  promulgated,  and  com- 
pliance with  them  demanded,  from  all  who  acted  as  ministers 
of  religion,  or  teachers  of  youth  in  the  established  seminaries 
of  the  Belgic  church ;  with  simply  the  exclusion  from  such 
stations,  of  those,  who  declined  compliance,  or  violated  their 
engagements  to  comply;  while  a  toleration  was  granted,  as  at 
present  in  Britain,  either  to  preach,  or  teach  in  other  places  or 
schools;  the  terms  might  indeed  have  been  considered  as  too 
strict,  and  requiring  more  than  could  reasonably  be  expected; 
but,  in  other  respects,  it  does  not  appear,  that  the  conduct  of 
the  Synod  would  have  been  blameable.  For,  every  body  or 
company  of  professed  Christians,  down  from  established 
national  churches,  to  independent  dissenting  congregations, 
prescribe  terms  of  communion,  or  of  officiating  as  ministers 
on  those,  who  desire  voluntarily  to  join  them,  and  exclude 
such  as  dechne  compliance. 

How  far  the  revenues,  in  the  Belgic  churches  could,  with 
any  propriety,  have  been  shared,  and  any  portion  of  them  allot- 
ted, to  w^hat  we  might  call  the  dissenting  teachers,  I  am  not 
prepared  to  say.  But,  as  toleration  (in  this  sense  at  least) 
was  no  part  of  the  system  at  the  reformation  in  any  country ; 
the  ancient  revenues  for  religious  purposes,  as  far  as  they 
were  preserved  for  those  uses,  of  course  were  allotted  to  the 
established  ministers  in  the  different  churches.  Neither 
dissenters,  nor  provision  for  dissenters,  were  thought  of;  and 
it  would  afterwards  have  been  expecting  too  much  in  general, 
to  suppose  that  they  who  found  themselves  in  possession  of 
these  revenues,  would  voluntarily  share  them  with  the  dissen- 
tients, or  that  rulers  would  venture  to  compel  them.  Yet,  if 
to  a  lull  toleration,  somethinghad  publicly  been  allotted  towards 
the  support  o^ 'peaceful  and  conscientious  dissenting  teachers  ; 
it  would,  as  it  appears  to  me  at  least,  have  had  a  most  power- 
ful effect  in  diminishing  acrimony,  silencing  objections,  and 
promoting  peace  and  love. 


ARTICLES  OF  THE  SYNOD  OF  DORT, 


"  The  Articles  of  the  Synod  of  Dort,  Heyhn  mtroduces  in 
this  manner  : — '  Because  particular  men  may  sometimes  be 
mistaken  in  a  public  doctrme,  and  that  the  judgment  of  such 
men,  being  collected  by  the  hands  of  their  enemies,  may  be 
unfaithfully  related  ;  we  will  next  look  on  the  conclusions  of 
the  Synod  of  Dort,  which  is  to  be  conceived  to  have  delivered 
the  genuine  sense  of  all  the  parties,  as  being  a  representative 
of  all  the  Calvinian  churches  of  Europe,  (except  those  of 
France,)  some  few  Divines  of  England  being  added  to  them. 
Of  the  calling  and  proceedings  of  this  Synod  we  shall  have 
occasion  to  speak  further  in  the  following  chapter.  At  this 
time  I  shall  only  lay  down  the  results  thereof  in  the  five  con- 
troverted points  (as  1  find  them  abbreviated  by  Dan.  Tilenus) 
according  to  the  heads  before  mentioned  in  summing  up  the 
doctrine  of  the  Council  of  Trent."* 

A  fev/  things  may  here  be  noted.  Is  it  very  probable  that 
such  decided  Anti  Calvinists  as  Heylin  or  Collier  should  be 
impartial,  in  their  account  of  this  celebrated  Synod  1  Is  it  to 
be  supposed,  that  there  was  no  difference  of  sentiment  among 
the  persons  of  whom  it  was  composed  1  Were  four  divines 
an  adequate  representation  of  all  the  Calvinists  in  England  ? 
Did  not  one,  or  more,  of  all  these  four,  dissent  from  the  deci- 
sions of  this  Synod  1  Were  other  protestant  countries  re  pre 
sented  in  any  great  degree  more  adequately  1  Were  not  the 
leading  men  greatly  embittered  with  personal  enmities,  and 
the  spirit  of  persecution  and  resentment  1  Did  not  political 
interests,  and  the  spirit  of  party,  still  more  embitter  the  spirits, 
or  sway  the  deliberations  and  conclusions  of  the  Synod  ?  And 
therefore  are  all  the  Calvinists  who  lived  at  that  time,  or  whc 
now  live,  or  whoever  shall  live,  to  be  judged  according  to  the 
proceedings  of  the  Synod  of  Dort  1  It  would  be  no  difficull 
undertaking,  by  such  a  procedure,  to  fix  very  heavy  charges 

*  Refutation  of  Calvinism,  p.  566. 


ARTICLES    OF    THE    SYNOD    OF    DORT.  87 

on  the  whole  body  of  Anti  Calvinists  in  Europe  and  in  the 
world :  but  attempts  of  this  kind  prove  nothing ;  except  a 
disposition  to  act  the  part  of  a  special  pleader  in  the  contro- 
versy, rather  than  that  of  an  impartial  judge.  As  I,  however, 
had  met  with  the  same  abstract  of  the  articles  of  this  Synod, 
in  other  publications  more  favorable  to  Calvinism,  I  had  no 
suspicion  that  these  were  not  the  real  articles  of  the  Synod,  but 
an  abbreviation,  (yet  ^vith  several  clauses  also  added^)  an 
abbreviation  by  avowed  opponents.  But  the  Christian  Ob- 
server first  excited  a  suspicion  that  these  were  not  the  real 
articles  of  the  Synod  ;  and  led  me  to  inquire  after  a  copy  of 
those  articles,  which  are  indeed  immensely  more  discordant 
with  the  abbreviations,  than  I  could  have  previously  imagined. 
But  let  the  attentive  reader  judge  from  the  following  literal 
translation  of  these  articles,  &c.  as  contained  in  the  Sylloge 
Confessionwn,  Oxford,  1804. 


CHAPTER  I. 

OF  THE  DOCTRINE  OF  DIVINE  PREDESTINATION. 

Art.  1.  As  all  men  have  sinned  in  Adam,  and  have  become 
exposed  to  the  curse  and  eternal  death,  God  would  have  done 
no  injustice  to  any  one,  if  he  had  determined  to  leave  the  whole 
human  race  under  sin  and  the  curse,  and  to  condemn  them  on 
account  of  sin ;  according  to  those  words  of  the  apostle,  "  All 
the  world  is  become  guilty  before  God."  Rom.  iii.  19.  "  All 
have  sinned,  and  come  short  of  the  glory  of  God."  23.  And 
"  The  wages  of  sin  is  death."     Rom.  vi.  23.* 

2.  But  "  in  tliis  is  the  love  of  God  manifested,  that  he  sent 
his  only  begotten  Son  into  the  world,  that  every  one  who 
believeth  in  him  should  not  perish,  but  have  everlasting  hfe." 
1  John,  iv.  9.     John  iii.  16. 

3.  But  that  men  may  be  brought  to  faith,  God  mercifully 
sends  heralds  of  this  most  joyful  message,  to  whom  he  willeth, 
and  when  he  willeth,  by  whose  ministry  men  are  called  to 
repentance,  and  faith  in  Christ  crucified.  For  "  How  shall 
they  believe  in  him  of  whom  they  have  not  heard  ?  and  how 
shall  they  hear  without  a  preacher?  and  how  shall  they  preach 
except  they  be  sent?'     Rom.  x.  14,  15. 

4.  They  who  beheve  not  the  gospel,  on  them  the  wrath  of 

*  Gal.  iii.  10.  22.  "In  every  person  born  into  the  world,  it  (original 
sin,)  deserveth  God's  wrath  and  damnation-"    Art.  ix. 


88  ARTICLES    OF    THE    SYNOD    OF    DORT. 

God  remaineth :  but  those  who  receive  it,  and  embrace  the 
Saviour  Jesus  with  a  true  and  Uving  faith,  are,  through  him, 
dehvered  from  the  wrath  of  God,  and  receive  the  gift  of  ever- 
lasting hfe  {ac  vita  eterna  donantur.)* 

5.  The  cause  or  fault  of  this  unbeUef,  as  also  of  all  other 
sins,  is  by  no  means  in  God,  but  in  man.  But  faith  in  Jesus 
Christ,  and  salvation  by  him,  is  the  free  gift  of  God :  "  By 
grace  are  ye  saved,  through  faith,  and  that  not  of  yourselves, 
it  is  the  gift  of  God."  Eph.  ii.  8.  In  like  maimer,  "It  is 
given  you  to  believe  in  Christ."     Phil.  i.  29.| 

6.  That  some,  in  time^  have  faith  given  them  by  God,  and 
others  have  it  not  given,  proceeds  from  his  eternal  decree : 
For,  "  known  unto  God  ai*e  all  his  works,  from  the  beginning 
of  the  world."  Acts  xv.  18.  Eph.  i.  11.  J  According  to 
which  decree,  he  graciously  softens  the  hearts  of  the  elect, 
however  hard,  and  he  bends  them  to  beheve  :  but  the  non-elect 
he  leaves,  in  just  judgment,  to  then-  own  perversity  and  hard- 
ness. §  And  here,  especially,  a  deep  discrimination,  at  the 
same  time  both  merciful  and  just,  a  discrimination  of  men 
equally  lost,  opens  itself  to  us  ;  or  that  decree  of  election  and 
reprobation  which  is  revealed  in  the  word  of  God.  Wliich, 
as  perverse,  impure,  and  unstable  persons  do  wrest  to  their 
own  destruction,  so  it  affords  ineffable  consolation  to  holy  and 
pious  souls.  II 

*  Rom  vi.  23,  -      f  See  Art.  x. 

+  Eph.  i.  4,  5.  iii.  11.  2  Thess.  ii.  13,  14.  2  Tmi.  1.  9,  10.  TiL  i.  2. 
1  Pet.  i.  2.  20.     Rev.  xiii.  S.  xvii.  8. 

§  "Predestination  to  life  is  the  everlasting  piu-i^ose  of  God,  whereby, 
before  the  foundations  of  the  world  were  laid,  he  hath  constantly  decreed 
by  his  counsel,  secret  to  us,  to  deUver  from  curse  and  damnation  those 
whom  he  hath  chosen  in  Christ  out  of  mankind,  and  to  bring  them  by  Christ 
to  everlasting  salvation,  as  vessels  made  to  honor.  ■  Wherefore  they  which 
are  endued  with  so  excellent  a  benefit  of  God,  be  called  according  to  God's 
purpose,  by  his  Spirit  working  in  due  season:  thiey  through  grace  obey 
the  calling ;  they  be  justified  freely,  &c."     Art.  xvii. 

II  "  As  the  godly  consideration  of  predestination  and  om'  election  in  Christ 
is  full  of  sweet,  pleasant,  and  unspeakable  comfort  to  godly  persons,  and 
such  as  feel  in  themselves  the  working  of  the  spirit  of  Christ,  mortifying 
the  works  of  the  flesh  and  their  earthly  members,  and  drawing  up  Uieir 
minds  to  high  and  heavenly  things ;  as  well  becavise  it  doth  gi-eatly  estab- 
lish  and  confirm  their  faith  of  eternal  salvation,  to  be  enjoyed  through 
Christ,  as  because  it  doth  fervently  kindle  their  love  to  God ;  so  for  curious 
and  carnal  persons,  lacking  the  Spirit  of  Christ,  to  have  continually  before 
their  eyes  the  sentence  of  God's  predestination,  is  a  most  dangerous  down- 
fall, whereby  the  devil  doth  thrust  them  either  into  desperation,  or  into 
wretchlessness  of  most  unclean  living,  no  less  perilous  than  desperation.'* 
Art.  xvii.  Whatever  method  of  mterpretation  be  adopted,  as  to  tlie  dif- 
ferent parts  of  this  our  article ;  they,  who  cordially  approve  it,  cannot 
consistently  object  to  tliis  article  of  tlie  Synod  of  Dort,  which  is  entirely 
coincident  with  it ;  and  at  least  not  more  decided  and  explicit. 


1 


ARTICLES    OP    THE    SYNOD    OF    DORT.  89 

7.  But  election  is  the  immutable  purpose  of  God,  by  which, 
.before  the  foundations  of  the  world  were  laid,  he  chose,  out 
of  the  whole  human  race,  fallen  by  their  own  fault  from  their 
primeval  integrity  into  sin  and  destruction,  according  to  the 
most  free  good  pleasure  of  his  own  will,  and  of  mere  grace,  a 
certain  number  of  men,  neither  better  nor  worthier  than  others, 
but  lying  in  the  same  misery  with  the  rest,  to  salvation  in 
Christ ;  whom  he  had,  even  from  eteniity,  constituted  Mediator 
and  Head  of  all  the  elect,  and  the  foundation  of  salvation  ;  and 
therefore  he  decreed  to  give  them  unto  him  to  be  saved,  and 
effectually  to  call  and  draw  them  into  communion  with,  him, 
by  his  own  word  and  Spirit ;  or  he  decreed  himself  to  give  unto 
them  true  faith,*  to  justify,  to  sanctify,  and  at  length  powerfully 
to  glorify  them,  having  been  kept  in  the  communion  of  his 
Son  ;  to  the  demonstration  of  his  mercy,  and  the  praise  of  the 
riches  of  his  glorious  grace,  as  it  is  ^\Titten :  "  God  hath 
chosen  us  in  Christ  before  the  foundations  of  the  world  were 
laid,  that  we  should  be  holy  and  without  blame  before  him  in 
love ;  having  predestinated  us  unto  the  adoption  of  children, 
by  Jesus  Christ  to  himself,  according  to  the  good  pleasure  of 
his  ^nll.  To  the  praise  of  the  glory  of  his  grace,  wherem  he 
hath  freely  made  us  accepted  to  himself  in  that  Beloved  One." 
Eph.  i.  4 — 6.  And  in  another  place,  "  Whom  he  did  nredes- 
tinate,  them  he  also  called;  and  whom  he  called,  them  he  also 
justified;  and  whom  he  justified,  them  he  also  glorified." 
Rom.  viii.  30. 

8.  This  election  is  not  multiform,  but  one  and  the  same  of 
all  that  shall  be  saved,  in  the  Old  and  New  Testament,  seeing 
that  the  Scripture  declares  the  good  pleasure,  purpose,  and 
counsel  of  the  ^vill  of  God,  by  which  he  has,  from  eternity, 
chosen  us  to  grace  and  gloiy :  both  to  salvation  and  the  way 
of  salvation,  which  he  hath  "  before  prepared  that  we  should 
walk  in  it.f 

9.  This  same  election  is  not  made  from  any  foreseen  faith, 
obedience  of  faith,  holiness,  or  any  other  good  quahty  and  dis- 
position, as  a  jjre-requisite  cause  or  condition  in  the  man  who 
should  be  elected,  but  unto  faith,  and  unto  the  obedience  of 
faith,  holiness,  &c.  And,  therefore,  (or truly,p)'oinc/e)  election 
is  the  fountain  of  every  saving  benefit;  whence  faith,  holiness, 
and  the  other  salutary  gifts,  and  finally,  eternal  life  itself,  flow 

*  "  We  believe  that  the  Holy  Spirit  dwelling  in  our  hearts,  imparts  1 0 
us  true  faith,  that  we  may  obtain  the  knowledge  of  so  great  a  mystery." 
Belgic  Confession. 

t  2  Thess.  ii.  la,  14.     I  Pet.  i.  2. 
9* 


90  ARTICLES    QF    THE   SYNOD   OF    DORT. 

as  its  fruit  and  effect,  according  to  that  word  of  the  apostle  ; 
"  He  hath  chosen  us"  (not  because  we  ivere,  but)  "  that  W€ 
might  be  holy,  and  without  blame  before  him  in  love."  Eph.  i.  4. 

10.  New  the  cause  of  this  gratuitous  election,  is  the  sole 
good  pleasure  of  God  :*  not  consisting  in  this,  that  he  elected 
into  the  condition  of  salvation  certain  qualities  or  human 
actions,  from  all  that  were  possible  ;  but  in  that,  out  of  the 
common  multitude  of  sinners,  he  took  to  himself  certain  per- 
sons as  his  peculiar  property,  according  to  the  Scripture: 
"For  the  children  being  not  yet  born,  neither  having  done  any 
good  or  evil,  &c.  it  is  said,"  (that  is,  to  Rebecca,)  "The  elder 
shall  sei ve  the  younger :  even  as  it  is  written,  Jacob  liave  I 
loved,  hut  Esau  have  I  hated."  (Rom.  ix.  11 — 13.)  And, 
"  As  many  as  were  ordained  (ordinati)  to  eternal  life,  believed." 
Acts.  xiii.  48. 

11.  And  as  God  himself  is  most  wise,  immutable,  om- 
niscient, and  omnipotent;  so,  election  made  by  him  can  neither 
be  interrupted,  changed,  recalled,  nor  broken  off;  nor  can  the 
elect  be  cast  away,  nor  the  number  of  them  be  diminished. 

12.  Of  this,  his  eternal  and  immutable  election  to  salva- 
tion, the  elect,  though  by  various  steps,  and  in  an  unequal 
measure,  are  rendered  certain  (or  assured;)  not  indeed  by 
curiously  scrutinizing  the  deep  and  mysterious  things  of  God  ; 
but  by  observing  in  themselves,  with  spiritual  delight  and  holy 
pleasure,  the  infallible  fruits  of  election  described  in  God's 
v>'ord  ;  s:.ch  as  true  faith  in  Christ,  filial  fear  of  God,  sorrow 
for  sill,  according  unto  God  {"kv^ri  xara  0£ov — "  Godly  sor- 
ro w,'''|)  hungering  and  thirsting  after  righteousness,  &c.J 

13.  From  the  sense  and  assurance  {certihidine)  of  this 
election,  the  children  of  God  daily  find  greater  cause  of 
humbling  themselves  before  God,  of  adoring  the  abyss  of  his 
mercies,  of  purifying  themselves,  and  of  more  ardently  loving 
him  reciprocally,  who  had  before  so  loved  them  :  so  far  are 
they  from  being  rendered,  by  this  doctrine  of  election,  and  the 
meditation  of  it,  more  slothful  in  observing  the  divine  com- 
mands, or  carnally  secure.  §     Wherefore,  by  the  just  judg- 

*  Matt.  xi.  26.    Eph.  i.  5.    1  Tim.  i.  9.    Jam.  i.  18. 

t  2.  Cor.  vii.  10.  Gr. 

i  How  different  is  this  from  the  generally  circulated  opinion,  that  they 
"vvlu)  believe  election,  in  the  Calvinistic  sense,  are  taught  to  assume  it  a 
certainty,  that  they  are  the  elect  without  further  evidence  !  In  this  tlie 
vehement  opposers,  and  the  perverters  of  the  doctrine,  seem  to  comcide; 
but  no  more  with  the  Synod  of  Dort,  tlian  witli  St.  Peter's  exhortation* 
2  Pet.  i.  5—10. 

§  1  Cor.  XV.  58.    Col.  iii.  13,  14.     1  John,  iii.  2,  3. 


ARTICLES   OF    THE    SYNOD    OF   DORT.  91 

ment  of  God,  it  is  wont  to  happen  to  those  who  either  are 
rashly  presuming,  or  idly  and  £rowa.rd\y  prating  {fabnlantes) 
about  the  grace  of  election,  that  they  are  not  willing  to  walk 
in  the  ways   of  the  elect. 

14.  But  as  this  doctrine  of  divine  election,  in  the  most 
wise  counsel  of  God  was  predicated  by  the  prophets,  by 
Christ  himself  and  by  the  apostles,  under  the  Old,  as  well  as 
under  the  New  Testament,  and  then  committed  to  the  monu- 
ments of  the  sacred  Scriptures  ;  so  it  is  to  be  declared  at  thii? 
day  by  the  church  of  God,  to  whom  it  is  peculiarly  destina- 
ted,  with  a  spirit  of  discrimination,  in  a  holy  and  religious 
manner,  in  its  own  place  and  time,  all  curious  scrutinizing  the 
ways  of  tlie  Most  High  being  laid  aside  :  and  this  to  the  glory 
of  the  most  holy  divine  name,  and  for  the  lively  solace  of  his 
people.* 

16.  Moreover,  Holy  Scripture  doth  illustrate  and  commend 
to  us,  this  eternal  and  free  grace  of  our  election,  in  this  niore 
os|>ecially,  that,  it  doth  also  testify  all  men  not  to  be  elected, 
but  that  some  are  non-elect,  or  passed  hj  in  the  eternal  elec- 
tion of  God,  whom  truly  God,  from  most  free,  just,  irrepre- 
hensible,  and  immutable  good  pleasure,  decreed  to  lea'v'e  in 
the  common  misery,  into  which  they  had,  by  their  oicn  faulty 
cast  tliemselves,  and  not  to  bestow  on  them  living  faith,  and  the 
grace  of  conversion;  but,  having  been  left  in  their  o-wn  ways, 
and  under  just  judgment,  at  length  not  only  on  account  of  their 
unbelief,  but  also  of  all  their  other  sins,  to  condemn  andeternally 
punish  themto  the  manifestation  of  his  own  justice.  |  And  this  is 

♦  Election,  as  a  part  of  divine  revelation,  and  of  the  "whole  counsel  of 
God,"  must  be  preached  :  we  must  "  not  slnm  to  declare  it ;"  for  in  doing 
BO,  what  do  we,  but  presume  ourselves  wiser  than  he  who  revealed  it  as  n 

girt  of  his  counsel ;  and  decide  that  it  ought  not  to  have  been  reve-aJed  ? 
ut  this  declaration  must  be  made,  with  "  discrimination,  in  a  holy  and 
reUgious  manner,  &c."  Thus  declared  in  its  proper  connection,  applicik- 
tion,  and  proportion^  as  in  the  sacred  scriptures,  it  will  greatly  conduce  to 
improve  tlie  true  believer's  chax-acter,  liis  himiility,  gi-atitude,  admiring 
love  of  God,  meekness,  compassion,  and  good  will  to  man,  as  well  as  liis 
comfort  and  joy  of  hope.  It  will  also  exhibit  the  gospel  of  most  iti^a  and 
ricli  gi-ace,  m  its  unclouded  glory,  cast  a  clearer  light  on  every  other  part 
of  divine  trutli ;  and  secure  to  the  Lord  alone,  the  whole  honor  of  man's 
salvation.  Yet  the  same  doctrine,  rashly,  indiscriminately,  and  dispro- 
portionately preached;  and  not  properly  stated  and  improved,  does 
immense  mischief. 

t  "He"  (God)  "secluded  from  saving  grace  all  the  rest  of  mankind 
{except  a  very  small  number)  and  appointed  them  by  the  same  decree  to 
eternal  damnation,  withmd  any  regard  to  their  infidelity  and  impenitency.^ 
Heylin's  Abbreviation.  Is  not  this  a  direct  violation  of  tlie  command, 
"  Thou  shall  not  bear  false  witness  against  thy  neighbor  ?"    Or  Eire  not 


92  ARTICLES    OF    THE    SYNOD    OF    DORT. 

the  decree  of  reprobation,  which  determines  that  God  is  in 
no  wise  the  author  of  sin,  (which  to  be  thought  of  is  blas- 
phemy,) but  a  tremendous,  irreprehensible,  just  judge  and 
avenger. 

16.  Those  who  do  not  as  yet  feel  efficaciously  in  them- 
selves a  lively  faith  in  Christ,  or  an  assured  confidence  of 
heart,  peace  of  conscience,  earnest  desire  {studium)  of  filial 
obedience,  glorying  in  God  through  Christ,  yet  nevertheless 
use  the  means  by  which  God  has  promised  to  work  these 
things  in  us,  ought  not  to  be  alarmed  by  the  mention  of  rep-o- 
haiion^  nor  reckon  themselves  to  be  reprobate ;  but  to  use 
diligently  the  means  of  grace,  and  ardently  to  desire,  and 
reverently  and  humbly  to  expect  the  period  of  more  abounding 
(or  fructifying,  uberius)  grace.  And  much  less  should  those 
persons  be  terrified  by  the  doctrine  of  reprobation,  who,  when 
seriously  converted  to  God,  simply  desire  to  please  him,  and 
to  be  delivered  from  the  body  of  death,  yet  cannot  attain  tc» 
what  they  wish  in  the  path  of  faith  and  piety  ;  because  the 
merciful  God  hath  promised  that  he  will  not  "quench  the  smok- 
mg  flax,  nor  break  the  bruised  reed."*  But  this  doctrine  is 
justly  for  a  terror  to  those  who,  forgetful  of  God  and  the 
Saviour  Jesus  Christ,  have  delivered  themselves  wholly  to 
the  cares  and  carnal  pleasures  of  the  world,  so  long  as  they 
are  not  in  earnest  {serio)  converted  unto  God. 

17.  Seeing  that  we  are  to  judge  of  the  will  of  God  by  his 
word,  which  testifies  that  the  children  of  believers  are  holy, 
not  indeed  by  nature,  but  by  the  benefit  of  the  gracious  cove- 
nant, in  which  they  are  comprehended  along  with  their  parents: 
pious  parents  ought  not  to  doubt  of  the  election  and  salvation 
of  their  children,  whom  God  hath  called  in  infancy  out  of  thi« 
life.t 

IS.  Against  those  who  murmur  at  this  grace  of  gratuitous 
election,  and  the  severity  of  just  reprobation,  we  oppose  this 

Calviiiists  to  be  considered  as  neighbors  l^y  Anti  Calvinists  ?  And  do  not 
they  who  retail  the  false  accusation,  intentionally,  or  heedlessly  share  a 
measiu'e  of  the  criminahty  ?  Is  tliis  the  moral  practice,  which  is  contended 
for  by  Anti  Calvinists? 

*  "  Fui*thermore,  we  must  receive  God's  promises,  in  such  wise,  as 
they  be  generally  set  forth  to  us  in  holy  scripture,  and  that  will  of  God  is 
to  be  followed,  which  we  have  expressly  declared  to  us  in  the  word  of 
God."    Art.  xvii.  Church  of  England.     John  vi.  37 — 40. 

t  The  salvation  of  the  offspring  of  believers,  dying  in  infancy,  is  here 
scripturally  stated,  and  not  limitecl  to  such  as  are  baptized.  Nothing  is 
said  of  the  children  of  unbelievers  dying  in  infancy  ;  and  the  scriptiu-e  says 
nothing.  But  why  might  not  these  Calvinists  have  as  favorable  a  hope 
of  all  infants  dying  before  actual  sin,  as  Anti  Calvinists  can  have  ? 


ARTICLES    OF    THE    SYNOD    OF    DORT.  93 

word  of  the  apostle :  "  0  man,  who  art  thou  that  replie^t 
against  0001?"  Rom.  ix.  20.  And  that  of  our  Saviour:  "Is 
it  not  lawful  for  me  to  do  what  I  will  with  mine  own  ?"  Matt, 
XX.  15.  Vie  indeed,  piously  adoring  these  mysteries,  exclahn 
with  the  apostle  "  0  the  depths  of  the  riches  both  of  the 
wisdom  and  knowledge  of  God  I  How  unsearchable  are  his 
judgments,  and  his  ways  past  finding  out !  For  who  hath 
known  the  mind  of  the  Lord,  or  who  hath  been  his  counsel- 
lor !  Or  who  hath  first  given  to  him,  and  it  shall  be  recom- 
pensed to  him  again !  For  of  him,  and  through  him,  and  to 
him,  are  all  things  :  to  whom  be  glory  for  ever.     Amen."* 


These  eighteen  articles  concerning  predestination  arc 
abbreviated  by  Dan.  Tilenus,  and  reported  by  Heylin,  in  the 
following  single  article. 


OF  DIVINE  PREDESTINATION. 

"  That  God,  by  an  absolute  decree,  hath  elected  to  salva- 
tion, a  very  small  number  of  men  without  any  regard  to  their 
faith  and  obedience  whatsoever  ;  and  secluded  from  saving 
grace  all  the  rest  of  mankind,  and  appointed  them  by  the  same 
decree  to  eternal  damnation,  without  any  regard  to  their  infi- 
delity and  impenitency." 

I  have  long  been  aware,  that  there  is  "  no  new  thing  under 
the  sun  ;"|  and  that  "  speaking  all  manner  of  evil  falsely," 
of  the  disciples  of  Christ,  is  no  exception  to  this  rule  ;  and 
that  misrepresenting  and  slandering  men  called  Calvinists, 
has  been  very  general,  ever  since  the  term  was  invented:  but  I 
own,  I  never  before  met  with  so  gross,  so  barefaced,  and  inexcu- 
sable a  misrepresentation  as  this,  in  all  my  studies  of  modern 
controversy.  It  can  only  be  equalled  by  the  false  testimony 
borne  against  Jesus  and  his  apostles,  as  recorded  in  holy 
writ.  But  is  that  cause  likely  to  be  in  itself  ^oorf,  and 
of  God,  which  needs  to  be  supported  by  so  unhallowed 
weapons  ? 

♦  A  more  appropriate  and  scriptural  conclusion  of  these  articles,  can- 
not even  be  imagined. 
t  Ecc  L  9,  10. 


94  ARTICLES    OF    THE    SYNOD   OF    DORT. 


REJECTION  OF  ERRORS  BY  WHICH  THE  BELGIC  CHURCHES  HAVE 
FOR  SOME  TIME  BEEN  DISTURBED. 

The  orthodox  doctrine  of  election  and  reprobation,  having 
been  stated,  the  Synod  rejects  the  errors  of  those, 

1.  Who  teach  that  "  the  will  of  God,  concerning  the  saving 
of  those  who  shall  beheve,  and  persevere  in  faith  and  the 
obedience  of  faith,  is  the  whole  and  entire  decree  of  election 
unto  salvation ;  and  that  there  is  nothing  else  whatever  con- 
cerning this  decree  revealed  in  the  word  of  God."  For  these 
persons  impose  upon  the  more  simple,  and  manifestly  con- 
tradict the  sacred  scripture,  which  testifies,  not  only  that  God 
will  save  those  who  shall  believe,  but  also  that  he  hath  chosen 
certain  persons  from  eternity  to  whom,  in  preference  to  oth- 
ers, (prcK  aliis)  he  may,  in  time,  give  faith  and  perseverance : 
as  it  is  written :  "I  have  made  known  thy  name  unto  the  men 
whom  thou  hast  given  me."  John  xvii.  6.  Also,  "  As  many 
as  were  ordained  unto  eternal  life  believed."  Acts  xii.  48. 
And,  "  He  hath  chosen  us  before  the  foundation  of  the  world, 
that  we  should  be  holy,  &c."     Eph.  i.  4. 

2.  Who  teach  that  "  the  election  of  God-  to  eternal  hfe  is  of 
different  kinds  {multiplicem  :)  one,  general  and  indefinite ; 
another,  singular  and  definite  :  And  again,  this  either  incom- 
plete, revocable,  not  peremptory,  or  conditional ;  or  else  com- 
plete, irrevocable,  peremptory,  or  absolute."  In  like  manner, 
'*  that  one  election  is  to  faith,  another  to  salvation  :  so  that 
there  may  be  an  election  to  justifying  faith,  without  a  peremp- 
tory election  to  salvation."  This  is  indeed  a  comment  excogi- 
tated by  the  human  brain  -svithout  the  scriptures,  corrupting 
the  doctrine  of  election,  and  dissolving  this  golden  chain  of 
salvation  :  "  Whom  he  predestinated,  them  he  also  called ; 
whom  he  called,  those  he  also  justified ;  and  whom  he  justi- 
fied, those  he  also  glorified."     Rom.  viii.  30.* 

3.  Who  teach,  "  that  the  good  pleasure  and  purpose  of 
God  which  the  scripture  mentions  in  the  doctrine  of  election 
does  not  consist  in  this,  that  God  before  selected  certain  men 
above  the  rest  {prcB  aliis ;)  but  in  this,  that  God  chose,  that 


♦  "They  be  called  according  to  God's  purpose  by  his  spirit  working  in 
due  season ;  they  through  grace  obey  the  callmg,  they  be  justffied 
freely,  tliey  be  made  the  children  of  God  by  adoption,  they  be  made  like 
the  unage  of  the  only  begotten  Son  Jesus  Christ,  they  walk  religiously  in 
good  works,  and  at  length  by  God's  mercy  they  attain  to  everlasting  feli- 
city."   Art.  xvii. 


ARTICLES    OF    THE    SYNOD    OF    DORT.  95 

from  among  all  possible  conditions,  (among  which  are  also 
the  works  of  the  law,)  or  from  the  order  of  all  things,  the  act 
of  faith,  ignoble  in  itself,  and  the  imperfect  obedience  of  faith, 
should  be  the  condition  of  salvation ;  and  willed  {voluerii) 
graciously  to  account  this  instead  of  perfect  obedience,  and 
to  judge  it  of  the  reward  of  eternal  life.  For  by  this  perni- 
cious error,  the  good  pleasure  of  God  and  the  merit  of  Christ 
are  enervated,  and  men  are  called  away  by  unprofitable  dis- 
putations, from  the  truth  of  gratuitous  justification  and  the 
simphcity  of  the  Scriptures  ;  and  that  of  the  apostle  is  accu- 
sed of  falsehood  :  *'  God  hath  called  us  with  a  holy  calling  ; 
not  of  works,  but  of  his  own  purpose  and  grace,  which  was 
given  us  in  Christ  Jesus,  before  the  world  began."  2  Tim. 
1.   9.* 

4.  Who  teach  that  "  in  election  to  faith  tliis  condition  is; 
pre-required,  that  man  should  rightly  use  the  light  of  nature, 
that  he  should  be  honest,  lowly,  humble,  and  disposed  for 
eternal  life,  as  if,  upon  these  things,  in  some  measure,  may 
election  depend."  For  they  savour  of  Pelaoius,  and  by  nc 
means  obscurely  accuse  the  apostle  of  falsehood  in  vtTiting. 
"  Among  whom  we  also  had  our  conversation  in  times  past, 
in  the  lusts  of  the  flesh,  fulfilling  the  desires  of  the  flesh  and 
of  the  mind  ;  and  were  by  nature  the  children  of  wTath.  even 
as  others.  But  God,  who  is  rich  in  mercy,  for  his  great  love 
wherewith  he  loved  us,  even  when  we  were  dead  in  sins,  hath 
made  us  ahve  together  with  Christ,  (by  grace  ye  are  saved.) 
And  hath  raised  us  up  together  in  heavenly  places  in  Christ 
Jesus,  that  in  the  ages  to  come,  he  might  show  the  exceeding 
riches  of  his  grace,  in  his  kindness  towards  us  through  Christ 
Jesus.  For  by  grace  are  ye  saved,  through  faith  ;  and  thri^ 
not  of  yourselves  ;  it  is  the  gift  of  God  ;  not  of  works,  le.^t 
any  man  should  boast."     Eph.  ii.  3 — 9. 1 

5.  Who  teach  that  "  election  of  individuals  to  salvatior;. 

*  "  We  are  accounted  righteous  before  God  only  fur  the  merit  of  our 
Lord  and  Saviour  Jesus  Christ,  by  faith,  and  not  for  our  own  works  or 
deservin^s."  Art.  xi.  "  Faith  is  the  only  hand  -vvhicli  putteth  on  Christ 
unto  justification  ;  and  Christ  the  only  gannent  which,  Ijcing  so  put  on, 
covereth  the  shame  of  oiu*  defiled  nature,  hideth  the  imjjerfection  of  our 
works,  preserveth  us  blameless  in  the  sight  of  God  ;  before  whom  other- 
wise, the  weakness  of  our  faith  were  cause  sufiicient  to  make  us  culpable  : 
yea,  to  shut  us  from  the  kingdom  of  heaven,  where  nothing  that  is  not 
absolute  can  enter/'  Hooker.  The  error  refuted  in  this  article,  is  a? 
contrary  to  the  doctrine  of  our  church,  as  to  that  of  the  Synod  of  DorL 

t  This  error  requires  from  unregenerate  man,  and  ascribes  to  nature, 
that  which  is  the  effect  of  regeneration  and  grace.  Prov.  xvi.  1.  James 
i.  15 — 17.    Second  Collect,  Evening  Service. 


96  ARTICLES    OF    THE    SYNOD    OF    DORT. 

incomplete  and  not  peremptory,  is  made  from  foreseen  faith, 
repentance,  and  sanctity  and  piety  begun,  and  for  some  time 
persevered  in  :  but  that  complete  and  peremptory  election  is 
from  tlie  foreseen  final  perseverance  of  faith,  repentance,  ho- 
liness and  piety  :  and  that  this  is  the  gracious  and  evangelical 
worthiness,  on  account  of  which,  he  who  is  elected,  is  more 
deserving  than  he  who  is  not  elected :  and  therefore,  faith, 
the  obedience  of  faith,  holiness,  piety,  and  perseverance,  are 
YKft  the  fruits  or  effects  of  immutable  election  to  glory,  but 
tlie  conditions  and  causes  required  beforehand,  and  foreseen 
as  if  tliey  were  performed  in  the  persons  to  be  elected,  without 
which  there  cannot  be  complete  election."  This  is  what  oppo- 
ses the  whole  scripture,  which  every  where  assails  {ingerit) 
our  ears  and  hearts  with  these  and  other  sayings:  "  Election 
is  not  of  works,  but  of  him  that  calleth."'  Rom.  ix.  11. 
"  As  many  as  were  ordained  to  eternal  life,  believed."  Acts 
xiii.  48.  "  He  chose  us  to  himself,  that  we  might  be  holy." 
Eph.  i.  4.  "Ye  have  not  chosen  me,  but  I  have  chosen  you." 
John  XV.  16.  "  If  it  is  of  grace,  it  is  not  of  works."  Rom. 
xi,  6.  "  Herein  is  love  :  not  that  we  loved  God,  but  that  he 
loved  us,  and  sent  his  own  Son."     1  John  iv.  10.* 

6.  Who  teach  that,  "  not  all  election  to  salvation  is  immu- 
table, but  that  some  elect  persons,  no  decree  of  God  prevent- 
ing (obstante^)  may  perish,  and  do  perish  eternally."  By 
which  gross  error,  they  make  God  mutable,  subvert  the  con- 
solation of  the  godly  concerning  the  stability  of  their  election, 
and  conti-adict  the  sacred  scriptures,  whereby  we  are  taught 
that  the  elect  cannot  be  deceived  :  Matt.  xxiv.  4.  that "  Christ 
lovses  not  those  who  were  given  to  him  by  the  Father."  John 
vi.  39^.  That  "those  whom  he  (God)  hath  predestinated, 
called,  and  justified,  them  he  also  glorifies."     Rom.  viii.  30.1 

7.  Who  teach  that  "  in  this  life  there  is  no  fruit,  no  sense, 
no  certainty  of  immutable  election  to  glory,  except  from  a 
rautabie  and  contingent  condition."  But,  besides  that  it  is 
absurd  to  mention  an  uncertain  certainty,  {ponere  incertam 
certitudinem,)  these  things  are  opposite  to  the  experience  of 
the  saints,  who,  with  the  apostle,  exult  in  the  consciousness 
of  tlieir  election,  and  celebrate  this  benefit  of  God ;  who 
rejoice  with  the  disciples,  according  to   Christ's  admonition, 

*  Some  of  the  texts  here  adduced  seem  not  decidedly  conclusive,  but 
may  be  otherwise  explained ;  but  others  might  easily  be  substituted, 
F^\.  il  4,  5,  9,  10.    2  Tim.  i.  9.    James  L  17,  18.     1  Pet.  1,  2. 

t  John  X.  27—30.  2  Thess.  ii.  13,  14.  1  Pet.  i.  5.  23—25.  I  John 
ill  9.  V.  18. 


ARTICLES    OF    THE    SYNOD    OF    DORT.  b)/ 

*that  their  names  are  writtten  in  heaven."  Luke  x.  20. 
^Vho  finally  oppose  the  feehng  of  election  to  the  fiery  darts 
)f  diabolical  temptations,  inquiring,  "  Who  shall  lay  any  thing 
»  the  charge  of  God's  elect."     Rom.  viii.  33.* 

8.  Who  teach  that  "  God  has  not  decreed  from  his  own 
mere  just  will,  to  leave  any  in  the  fall  of  Adam,  and  in  the 
3ommon  state  of  sin  and  damnation,  or  to  pass  them  by  in 
the  communication  of  grace  necessary  to  faith  and  conver- 
sion." For  that  passage  stands  firm,  "  He  hath  mercy  on 
whom  he  will  have  mercy,  and  whom  he  will,  he  hardeneth." 
Rom.  ix.  18.  Also,  "I  glorify  thee,  0  Father,  Lord  of 
heaven  and  earth,  for  that  thou  hast  hid  these  things  from  the 
wise  and  prudent,  and  hast  revealed  them  unto  babes  ;  even 
so  Father,  for  so  it  hath  pleased  thee."     Matt.  xi.  25,  26. 

9.  Who  teach  that  "  the  reason  why  God  sends  the  gospel 
to  one  nation  rather  than  another,  is  not  the  mere  and  sole 
good  pleasure  of  God  ;  but  because  this  nation  is  better  and 
more  deserving  than  that  to  which  the  gospel  is  not  commu- 
nicated." Yet  Moses  recalls  the  people  of  Israel  from  this, 
saying,  "  Behold  the  heavens,  and  the  heaven  of  heavens  is 
the  Lord  thy  God's ;  the  earth  also,  with  all  that  therein  is: 
only  the  Lord  had  a  delight  in  thy  fathers  to  love  them ;  and 
he  chose  their  seed  after  them,  even  you  above  all  people,  as 

I  it  is  this  day."     Deut.  x.  14,  15.     And  Christ:  "Woe  unto 

'thee,   Chorazin !      Woe  unto  thee,   Bethsaida!    for   if  the 

mighty  works  that  are  done  in  thee,  had  been  done  in  Tyre 

and  Sidon,  they  would  have  repented  long  ago  in  sackcloth 

and  ashes."     Matt.  xi.  21. | 

.     "  That  we  thus  think  and  judge,  we  testify  by  the  subscrip- 
tion of  our  hands." 

Then  follows  a  list  of  the  names  of  all  those  who  subscrib- 
ed and  attested  these  articles,  and  refutations,  among  whom 
are  found,  George,  bishop  of  LandafT,  John  Davenant,  pres- 
byter, doctor,  and  public  professor  of  sacred  theology  in  the 

*  See  article  xii.  on  Predestination.  "  The  godly  consideration  of  pre- 
destination and  our  election  in  Christ,  is  full  of  sweet,  pleasant,  and  un- 
speakable comfort  to  godly  persons  ;  and  such  as  fed  in  themselves  tlie 
working  of  the  Spirit  of  Christ,  mortifying  the  works  of  the  flesh,  and 
th  eir  earthly  members,  and  drawing  up  their  minds  to  high  and  heavenly 
th  ings  ;  as  well  because  it  doth  greatly  establish  and  confirm  their  faith 
of  eternal  salvation,  to  be  enjoyed  through  Christ,  as  because  it  doth  fer- 
vently kindle  their  love  towards  God."  Art.  xvii.  of  the  Church  of  Eng- 
land. 

t  This  shews  that  the  election  of  nations  is  really  as  opposite  to  th*' 
Anti  Calvinists'  ideas  of  divine  justice  as  the  election  of  individuals. 

10 


98  ARTICLES    OF    THE    SYNOD    OF    DORT. 

University  of  Cambridge,  and  at  the  same  time  president  j 
(prmses)  of  King's  College.  Samuel  Ward,  presbyter,  Arch-1 
deacon  Fauntonnensis,  doctor  of  sacred  theology,  and  head 
of  Sidney  College  of  the  University  of  Cambridge.  Thomas 
Goad,  presbyter,  doctor  of  sacred  theology,  and  preceptor 
of  the  cathedral  church  of  St.  Paul,  London.  Walter  Bal- 
canqual  {Scoto-Brittanus^)  a  Scotchman,  presbyter,  bache- 
lor of  sacred  theology,  with  very  many  others  from  various 
parts  of  the  continent  of  Europe,  amounting  to  above  eighty. 
These  were  deputed  by  churches,  differing  from  each  other 
in  various  respects,  episcopalians,  presbyterians,  and  those  in 
some  of  the  regions  which  are  generally  accounted  Lutheran, 
and  men  that  occupied  the  most  important  stations  in  the 
church  and  universities  of  their  several  countries  ;  yet  they 
all  subscribed  these  articles  of  the  Synod,  agreeing  in  this 
respect  though  not  in  others.  For  it  cannot  be  supposed,  that 
they  who  opposed,  or  were  much  dissatisfied  with  any  of  the 
conclusions,  would  thus  voluntarily  and  solemnly  attest  and 
subscribe  the  same  decisions.  This  consideration  should,  in 
all  reason.,  at  least  induce  us  to  give  these  articles  a  candid 
and  attentive  examination,  comparing  them  carefully  with  the 
scriptures  of  truth,  and  praying  for  the  teaching  of  the  Holy 
Spirit,  that  we  may  not  be  so  left  "  to  lean  to  our  own  under- 
standing," as  to  i^eject  and  even  to  revile  that,  which  perhaps 
may,  in  great  part  at  least,  accord  with  the  "  sure  testimony 
of  God." 


CHAPTER  II. 


UN  THE  DOCTRINE  OF  THE  DEATH  OF  CHRIST,  AND  THROUGH  IT 
THE  REDEMPTION  OF  MEN. 

1.  God  is  not  only  supremely  merciful,  but  also  supremely 
just.  And  his  justice  requires  (according  as  he  hath  revealed 
himself  in  the  word)  that  our  sins  committed  against  his  infi- 
nite majesty,  should  be  punished,  not  only  with  temporal,  but 
also  with  eternal  sufferings,— of  soul  as  well  as  of  body ; 
which  punishment  we  cannot  escape,  unless  the  justice  of 
God  be  satisfied.* 

2.  But  as  we  cannot  satisfy  it,  and  deliver  ourselves  from 
the  wrath  of  God,  God  of  infinite  mercy  gave  to  us  his  only 
begotten  Son  as  a  Surety,  who,  that  he  might  make  satisfac- 
tion for  us,  was  made  sin  and  a  curse  on  the  cross  for  us,  or 
in  our  stead. "f 

3.  This  death  of  the  Son  of  God  is  a  single  and  most 
perfect  sacrifice  and  satisfaction  for  sins ;  of  infinite  value 
and  price,  abundantly  sufficient  to  expiate  the  sins  of  the 
whole  world.  J 

4.  But  this  death  is  of  so  much  value  and  price,  on  this 
account;  because  the  person  who  endured  it  is  not  only, 
truly  and  perfectly,  a  holy  Man,  but  also,  the  only  begotten 
Son  of  God,  of  the  same  eternal  and  infinite  essence  with 
God  the  Father  and  the  Holy  Spirit,  such  as  it  behoved  our 
Saviour  to  be.  Finally,  because  his  death  was  conjoined 
with  the  feeling  of  the  wrath  and  curse  of  God,  which  we  by 
our  sins  had  deserved. 

6.  Moreover,  the  promise  of  the  gospel  is,  that  whoso- 
ever believeth  in  Christ  crucified,  shall  not  perish,  but  have 
everlasting  life.  Which  promise  ought  to  be  announced  and 
proposed,  promiscuously  and  indiscriminately,  to  all  nations 

"  Isa.  xlv.  21.     Rom.  iii.  25,  26. 

t  Isa.  liii.  4—6.  10,  11.     2  Cor.  v.  21.     Gal.  iii.  13.     1  Pet.  ii.  24.  iii.  IS. 
t  John  i.  29.     1  John  ii.  2.     Prayer  of  consecration.     Communion  Ser- 
vice.   Catechism,  second  instruction  from  the  articles  of  the  creed. 


100        ARTICLES  OF  THE  SYNOD  OF  DORT. 

and  men,  to  whom  God  in  his  good  pleasure  hath  sent  the 
gospel,  with  the  command  to  repent  and  believe. 

6.  But  because  many  who  are  called  by  the  gospel  do  not 
repent,  nor  believe  in  Christ,  but  perish  in  unbelief;  this  doth 
not  arise  from  defect  or  insufficiency  of  the  sacrifice  offered 
by  Christ  upon  the  cross,  but  from  their  own  fault.* 

7.  But  to  as  many  as  truly  beUeve,  and  through  the  death 
of  Christ  are  delivered  and  saved  from  sin  and  condemna- 
tion, this  benefit  comes  from  the  sole  grace  of  God,  which  he 
owes  to  no  man,  given  them  in  Christ  from  eternity. | 

8.  For  this  was  the  most  free  counsel,  and  gracious  will 
and  intention  of  God  the  Father,  that  the  life-giving  and  sav- 
ing efficacy  of  the  most  precious  death  of  his  own  Son,  should 
exert  itself  in  all  the  elect,  in  order  to  give  them  alone  justi- 
fying faith,  and  thereby  to  lead  them  to  eternal  life  :  that  is, 
God  willed  that  Christ,  through  the  blood  of  the  cross,  (by 
which  he  confirmed  the  new  covenant)  should,  out  of  every 
people,  tribe,  nation,  and  language,  ejjicacioushj  redeem  all 
those,  and  those  only,  who  were  from  eternity  chosen  to  sal- 
vation, and  given  to  him  by  the  Father ;  that  he  should  confer 
on  them  the  gift  of  faith  ;  (which,  as  well  as  other  saving  gifts 
of  the  Holy  Spirit,  he  obtained  by  his  death  ;)  that  he  should 
cleanse  them  by  his  own  blood  from  all  sins,  both  original 
and  actual,  committed  after,  as  well  as  before  faith ;  that 
he  should  preserve  them  faithfully  to  the  end ;  and  at  length 
present  them  glorious  before  himself,  without  any  spot  and 
blemish.J 

9.  This  counsel,  having  proceeded  from  eternal  love  to 
the  elect,  from  the  beginning  of  the  world  to  this  present 
time,  the  gates  of  hell  in  vain  striving  against  it,  has  been 
mightily  fulfilled,  and  will  henceforth  also  be  fulfilled  :  so 
that  indeed  the  elect  may  in  their  time  be  gathered  together 
in  one,  and  that  there  may  always  be  some  church  of  beUev-- 

*  John  iii.  19,  20.  v.  44.    Heb.  iii.  5. 

t  John  i.  12.  1  Cor.  XV.  10.  Phil.  i.  29.  2  Thess.  ii.  1 1— 14.  "We 
believe,  that  God,  (after  that  the  whole  race  of  Adam  had  been  thus  pre- 
cipitated into  perdition  and  destruction,  by  the  fault  of  the  first  man)  de- 
monstrated himself  to  be  such  as  he  is  in  reaUty,  and  to  have  acted 
as  such,  (prcestitisse)  namely,  both  merciful  and  just  ;  merciful  indeed  in 
delivering  and  saving  from  damnation  and  death  (intemtu)  those,  Avhom 
iu  his  eternal  counsel,  according  to  his  gratuitous  goodness  by  Jesus 
Christ  om-  Lord,  he  elected,  without  any  respect  to  their  works :  but  just, 
in  leaving  others  in  that  their  own  fall  and  perdition,  into  which  they  had 
cast  themselves  headlong.''     Belgic  Confession,  Article  xvi. 

t  Johnvi.  37—40,  44,  65.  Eph.  v.  25— 27.  1  Pet.  i.  2—5.  Rev.  v.  9, 10. 


ARTICLES    OF    THE    SYNOD    OF    DORT.  101 

ers  founded  in  the  blood  of  Christ,  who  may  constantly  love 
the  Saviour,  who  for  her,  as  a  Bridegroom  for  his  bride, 
gave  up  his  soul  upon  the  cross  ;  and  perseveringly  worship 
and  celebrate  him,  here  and  to  all  eternity. 

These  nine  articles  are  thus  abbreviated  by  Tilenus  and 
Heylin. 

Art.  II.   Of  the  Merit  and  Effect  of  Christ's  Death. 

"-  That  Jesus  Christ  hath  not  suffered  death,  but  for  those 
elect  only;  having  neither  any  intent  nor  commandment  from 
the  Father,  to  make  satisfaction  for  the  sins  of  the  whole 
world."* 


rejection  of  errors  on  the  second  chapter. 

The  orthodox  doctrine  having  been  explained,  the  Synod 
rejects  the  errors  of  those, 

1.  Who  teach,  "  That  God  the  Father  destined  his  own 
Son  unto  the  death  of  the  cross,  without  a  certain  and  defin- 
ite counsel  of  saving  any  one  by  name,  {nomination)^  so 
that  its  own  necessity,  utility,  and  meritoriousness,  {dig- 
nitas)  might  be  established  unimpaired  [sarta  tecta)  to  the 
benefit  obtained  {impetralioni)  by  the  death  of  Christ,  and  be 
perfect  in  its  measures,  [numtris)  and  complete  and  entire, 
even  if  the  obtained  redemption  had  not,  in  fact,  been  ap- 
plied to  any  individual."  For  this  assertion  is  contumelious 
to  the  wisdom  of  God  and  the  merit  of  Jesus  Christ,  and  is 
contrary  to  scripture;  as  the  Saviour  says ;  "I  lay  down 
my  life  for  the  sheep,  and  I  know  them."  John  x.  15.  27. 
And  the  prophet  Isaiah  concerning  the  Saviour  :  "  When  he 
shall  give  himself  a  sacrifice  for  sin,  he  shall  see  his  seed,  he 
shall  prolong  his  days,  and  the  will  of  Jehovah  shall  prosper 
in  his  hand."  Isa.  liii.  10.  And  finally,  it  overturns  the  arti- 
cle of  faith  by  which  we  "  believe  the  church.  "J 

2.  Who  teach  "  That  this  was  not  the  end  of  the  death  of 
Christ,  that  he  might,  in   very  deed,  confirm  the  new  cove- 

*  See  Articles  iv.  v. 
fRev.  xiii.  8.    xvii.  8.  xx.  15. 

I  For  in  this  case  there  might  possibly  have  been  no  "  church  of  God 
which  he  hath  purchased  with  his  own  blood."     Acts  xx.  28. 

10* 


102        ARTICLES  OF  THE  SYNOD  OF  DORT. 

nant  of  grace  through  his  blood  ;  but  only  that  he  might  ac- 
quire a  bare  right  to  the  Father  of  entering  again  into  some 
covenant  with  men,  either  of  grace  or  of  works."  For  this 
contradicts  the  scripture,  which  teaches,  that"  Christ  is  be- 
come the  Surety  and  Mediator  of  a  better  covenant."  Heb. 
vii.  22.  And  a  testament  is  at  length  ratified  in  those  that 
are  dead.     Heb.  ix.  15.  17.* 

3.  Who  teach  that  "  Christ,  by  his  satisfaction  did  not  with 
certainty  (certo)  merit  that  very  salvation  and  faith,  by  which 
this  satisfaction  of  Christ  may  by  effectually  applied  unto  sal- 
vation ;  but  only  that  he  acquired  to  the  Father,  power,  and 
a  plenary  will,  of  acting  anew  with  men,  and  of  prescribing 
whatever  new  conditions  he  willed,  the  performance  of  which 
might  depend  on  the  free  will  of  man  ;  and  therefore  it  might 
so  happen  either  that  none  or  that  all  might  fulfil  them."  Now 
these  think  far  too  meanly  of  the  death  of  Christ ;  they  in 
no  wise  acknowledge  the  principal  fruit,  or  benefit  obtained 
by  it,  and  recall  from  hell  the  Pelagian  heresy.| 

4.  Who  teach  that  "  That  new  covenant  of  grace,  which 
God  the  Father,  through  the  intervention  of  the  death  of 
Christ,  hath  ratified  with  men,  does  not  consist  in  this,  that 
by  faith,  so  far  as  it  apprehends  the  merit  of  Christ,  we  are 
justified  before  God  and  saved  ;  but  in  this,  that  God,  having 
abrogated  the  exaction  of  perfect  legal  obedience,  imputes 
{reputci)  faith  itself,  and  the  imperfect  obedience  of  faith,  for 
the  perfect  obedience  of  the  law,  and  graciously  reckons  it 
as  deserving  of  the  reward  of  eternal  life."  For  these  con- 
tradict the  scripture  :  "  They  are  justified  freely  by  his  grace, 
through  the  redemption  made  in  Jesus  Christ,  whom  God  hath 
set  forth  as  a  propitiation,  through  faith  in  his  blood."  Rom. 
ill.  24,  26.t 

*  Lsa.  xlii.  6.  xlix.  8.  Dan.  ix.  27.  Matt.  xxvi.  28.  Mark  xiv.  24.  Gr. 
Heb.  ix.  13—23.  xiii.  20. 

t  That  so  large  a  body  of  learned  theologians,  collected  from  various 
clrarches,  should  unanimously,  and  without  hesitation,  and  in  so  strong 
language,  declare  the  error  here  rejected,  to  be  the  revival  of  the  Pelagi- 
an heresy,  may  indeed  astonish  a.nd  disgust  numbers  in  our  age  and  land, 
■vvlio  oppose  something,  at  least  exceedingly  like  this,  against  the  doctrines 
called  evangelical ;  but  it  should  lead  them  to  reflect  on  the  subject,  and  to 
pray  over  it.  Are  they  not,  in  opposing  Calvinism,  i-eviving  and  propo- 
gating  the  heresy  of  Pelagius  ? 

X  "We  of  good  reason  and  right,  say  with  divine  Paul,  That '  we  are 
justified  by  faith  alone,'  or  '  by  faith  without  the  works  of  the  law.'  But, 
properly  speaking,  we  by  no  means  understand,  that  faith  by  itself,  or  o/ 
ilself,  justifies  us  ;  seeing  it  is  that  which  becomes  indeed  as  an  instrument, 
by  which  we  apprehend  Christ  our  Righteousness.  Christ  therefore  him- 
self is  our  Righteousness,  who  imputes  unto  us  all  his  own  merits  ;  but  faith" 


ARTICLES    OF    THE    SYxNOD    OF    DORT.  103 

5.  Who  teach  that  "  All  men  are  taken  into  a  state  of  recon- 
ciliation and  the  grace  of  the  covenant ;  so  that  no  one  on 
account  of  original  sin  is  liable  to  damnation,  or  to  be  damned; 
but  that  all  are  exempt  from  the  condemnation  of  this  sin." 
For  this  opinion  opposes  the  scripture,  affirming,  that  "By- 
nature  we  are  the  children  of  wrath."* 

6.  Who  usurp  the  distinction  of  impetration  and  application, 
that  they  may  mstil  this  opinion  into  the  unwary  and  inexpe- 
rienced ;  that  God,  as  far  as  pertained  to  him,  had  willed  to 
confer  equally  upon  all  men  the  benefits  which  were  acquired 
by  the  death  of  Christ :  and  that  some  rather  than  others  (prce 
aliis)  should  be  partakers  of  the  remission  of  sins  and  eternal 
life,  this  discrimination  depended  on  their  free  will,  applying 
to  themselves  of  the  grace  indifferently  offered ;  not  from  an 
especial  gift  of  mercy  operating  effectually  in  them,  that  they, 
rather  than  others,  should  apply  to  themselves  this  grace. 
For  these,  while  they  pretend  to  propose  to  themselves  this 
distinction  in  a  wholesome  sense,  endeavor  to  give  the  people 
a  taste  of  the  pernicious  poison  of  Pelagianism.y 

is  an  instrument,  by  wliich  we  are  joined  to  him  in  the  society  or  commun- 
ion of  all  his  goctds,  and  are  retained  in  it :  insomuch  that  all  these  having 
been  made  om-'s,  are  more  than  sufficient  for  us  for  our  absolution  from 
sins."    Belgic  Confession,  Art.  xxii. 

*  See  on  the  third  article  of  the  Rejection  of  Errors,  concerning  divine 
predestination.  •'  Original  sin,  the  fault  and  corraption  of  every  man  that 
is  natm-ally  engendered  of  the  offspring  of  Adam,  in  every  person  born 
into  this  world,  deserveth  God's  wrath  and  damnation.  And  althougk 
there  is  no  condemnation  for  them  that  believe,  and  are  baptized  ;  yet  the 
apostle  doth  confess,  that  concupiscence  and  lust  hath  of  itself  the  nature 
of  sin."     Art.  ix.  Church  of  England. 

"  We  believe,  that  the  disobedience  of  Adam's  sin,  which  they  call 
original,  (originis)  hath  been  spread  abroad,  and  poiu-ed  out  upon  the 
whole  human  race.  But  origmal  sin  is  the  corruj^tion  of  the  whole  na- 
ture, arid  hereditary  vice,  by  which  even  infants  themselves,  in  tlie  moth- 
ers' womb  are  polluted  :  and  which,  as  a  certain  noxious  root,  shoots  forth 
(progerminat)  every  Idnd  of  sin  in  man  ;  and  is  so  base  and  execrable  be- 
fore God,  that  it  suffices  for  the  condemnation  of  the  whole  human  race. 
Neither  is  it  to  be  believed,  that  it  is  entirely  extmguished  or  pulled  up 
by  the  roots  in  baptism  ;  seemg  that  from  it,  as  from  a  corrupt  fountain, 
perpetual  streams  and  rivulets  continually  rise  and  flow  forth ;  though  it 
does  not  fall  out  to  condemnation,  and  is  not  imputed,  to  the  children  of 
God :  but  is  remitted  to  them  by  the  pure  grace  and  mercy  of  God ;  not 
that  they  should  fall  asleep  conficUng  m  this  remission ;  but  that  it  should 
excite  the  more  frequent  groans  (gemitus)  in  the  faithful ;  and  that  they 
should  more  ardently  deshe  to  be  freed  from  this  body  of  death.  Hence 
we  condemn  the  error  of  die  Pelagians,  who  assert,  that  original  sin  is  no- 
thing but  imitation."  Phil.  ii.  13.  Jolin  xv.  .5.  Psalm  li.  7.  Rom.  iii.  10. 
Gen.  vi.  3.  John  iii.  6.  Rom.  v.  14  Eph.  ii.  5.  Rom.  vii.  18—24.  Belgic 
Confession. 

jlCor.  XV.  10.  Eph.  ii.  3— 6.  Tit.  iii.  4— 6.  Art.  x.  of  Chiu-ch  of 
England,  on  Free  will.        "  We  believe,  that  the  Holy  Spiiit  dwelling 


104  ARTICLES    OF    THE    SYNOD    OF    DORT. 

7.  Who  teach  that  "  Christ  neither  could  nor  ought  to  die' 
neither  did  he  die,  for  those  whom  God  especially  {summe) 
loved  and  chose  to  eternal  life,  when  to  such  there  was  no 
need  of  the  death  of  Christ."  For  they  contradict  the  apostle, 
saying,  "  Christ  loved  me,  and  gave  himself  for  me."  Gal. 
ii.  20.  Also,  "  Who  can  lay  any  thing  to  the  charge  of  God's 
elect  ?  It  is  God  that  justifieth.  Who  is  he  that  condemneth  ? 
It  is  Christ  who  died :"  Rom.  viii.  32,  34,  doubtless,  for  them. 
And  the  Saviour  who  declared,  "I  lay  down  my  life  for  my 
sheep."  John  x.  15.  And,  "  This  is  my  command,  that  ye 
love  one  another,  as  I  have  loved  you;  greater  love  hath  no 
man  than  this,  that  he  lay  down  his  life  for  his  friends." 
John  XV.  12,  13. 

in  our  hearts,  imparts  imto  us  true  faith,  that  we  may  attain  to  the  true 
knowledge  of  this  so  great  a  mystery  ;  which  faith  embraces  Jesus  Christ, 
with  all  his  merits,  and  claims  it  to  itself,  as  its  proper  effect,  and  seek? 
thenceforth  nothing  beyond  hun."    Belgic  Confession,  Art.  xxii. 


CHAPTERS  III.  Sc  IV. 


UF  THE  DOCTRINE  OF  MAN'S  CORRUPTION,  AND  OF  THE  METHOD 
OF  HIS  CONVERSION  TO  GOD. 

1.  Man,  from  the  beginning  was  created  in  the  image  of 
God,  adorned  in  his  mind,  with  the  true  and  saving  knowledge 
of  his  Creator  and  of  spiritual  things,  with  righteousness  in 
his  will  and  heart,  and  purity  in  all  his  affections,  and  thus  was 
altogether  holy ;  but,  by  the  instigation  of  the  devil  and  his 
own  free  will  {libera  sua  voluntate,)  revolting  from  God,  he 
bereaved  himself  of  these  inestimable  gifts ;  and,  on  the  con- 
trary, in  their  place,  contracted  in  himself  blindness,  horrible 
darkness,  and  perversity  of  judgment  in  the  mind ;  malice, 
rebellion,  hardness,  in  the  will  and  heart ;  and  finally,  impurity 
in  all  his  affections. 

2.  And  such  as  man  was  after  the  fall,  such  children  also 
he  begat :  namely,  being  corrupted,  corrupt  ones  ;  corruptioa 
having  been  derived  from  Adam  to  all  his  posterity,  (Christ 
only  excepted,)  not  by  imitation,  as  the  Pelagians  formerly 
would  have  it,  but  by  the  propagation  of  a  vicious  nature, 
through  the  just  judgment  of  God.* 

3.  Therefore,  all  men  are  conceived  in  sin,  and  born  the 
children  of  wrath,  indisposed  {inepti)  to  all  saving  good, 
prepense  to  evil,  dead  in  sins,  and  the  slaves  of  sin;  -and, 
without  the  grace  of  the  regenerating  Holy  Spirit,  they  neither 
are  willing  nor  able  to  return  to  God,  to  correct  their  depraved 
nature,  or  to  dispose  themselves  to  the  correction  of  it-t 

*  "  Hence  we  condemn  the  error  of  the  Pelagians,  who  assert  that  this 
original  sin  {peccatum  originis)  is  no  other  thing  than  imitation."  Belgic 
Confession,  Art.  xv. 

"  Original  sin  standethnot  in  the  following  of  Adam  {in  imilatione  Ad- 
ami)  as  the  Pelagians  do  vainly  talk  {fabulantur) ;  but  it  is  the  fault  and 
corruption  of  the  nature  of  every  man,  that  naturally  is  engendered  of  the 
offspring  of  Adam,  whereby  man  is  very  far  gone  {quam  longissime  distet) 
from  original  righteousness,  and  is  of  his  own  nature  inclined  to  evil,  &c. 
Art.  ix.  Church  of  England. 

t  See  on  Rejection  of  Errors,  chap.  ii.  Art.  6. 


106  ARTICLES    OF    THE    SYNOD    OF    DORT. 

4.  There  is  indeed  remaining  in  man,  since  the  fall,  some 
light  of  nature,  by  the  help  of  which,  he  retains  certain  notions 
concerning  God  and  natural  things  ;  concerning  the  difference 
of  things  honorable  and  shameful,  and  manifests  some  desire 
after  virtue  and  external  discipline :  but,  so  far  from  his  being 
able,  by  this  light  of  nature,  to  attain  to  the  saving  knowledge 
of  God,  or  to  turn  himself  to  him,  he  does  not  use  it  rightly 
in  natural  and  civil  things  :  nay,  indeed,  whatever  thing  it  may 
at  length  be,  he  contaminates  it  all  in  various  ways,  and  holds 
it  in  unrighteousness,  which,  when  he  does,  he  is  rendered 
inexcusable  before  God.* 

5.  The  reason  (or  purport  or  purpose,  ratio,)  of  the  deca- 
logue, particularly  delivered  from  God,  by  Moses,  to  the  Jews, 
is  the  same  as  that  of  the  light  of  nature ;  for  when  indeed  it 
exposes  the  magnitude. of  sin,  and  more  and  more  convicts 
man  of  guilt ;  yet  it  neither  discloses  a  remedy,  nor  confers 
the  power  of  emerging  from  misery ;  so  that,  being  rendered 
weak  through  the  transgression  of  the  flesh,  it  leaves  him 
under  the  curse,  and  man  cannot  through  it  obtain  saving 
grace.! 

6.  What,  therefore,  neither  the  light  of  nature  nor  the  law 
could  do,  that  God  performs  by  the  power  of  the  Holy  Spirit, 
through  the  word,  or  the  ministry  of  reconciliation ;  which  is 
the  gospel  concerning  the  Messiah,  by  which  it  hath  pleased 
God  to  save  believers,  as  well  under  the  Old,  as  under  the 
New  Testament.  + 

7.  God  revealed  this  mystery  of  his  own  will  to  fewer 
persons  under  the  Old  Testament ;  but  now,  the  distinction 
of  people  being  taken  away,  he  manifests  it  to  more.  The 
cause  of  which  dispensation  is  not  to  be  ascribed  to  the  dig- 
nity (or  worthiness)  of  one  nation  above  another,  or  to  the 
better  use  of  the  light  of  nature  ;  but  to  the  most  free  good 
pleasure  and  gratuitous  love  of  God.     Therefore  they  to 

*  Man,  by  the  fall  "  entirely  withdrew  himself  from  God,  (his  true  life,) 
and  alienated  himself,  his  nature  having  been  wholly  vitiated  and  corrupt- 
ed by  his  sin  ;  by  vvhich  it  came  to  pass,  that  he  rendered  hmiself  obnox- 
ious, as  well  to  corporeal,  as  to  spiritual  death.  Therefore  having  become 
wicked  and  pei-verse,  and  in  all  his  ways  and  pursuits  {studiis)  corrupt, 
he  lost  all  those  excellent  gifts,  with  which  he  (God)  had  adorned  him  ;  so 
that  only  small  sparks  and  slender  remains  (vestig'ia)  of  them  are  left  to 
him,  which  yet  suffice  to  render  men  inexcusable  ;  because  whatever 
there  is  in  us  of  light,  hath  been  turned  into  blind  darkness."*  Belgic 
Confession,  Art.  xiv. 

*  Rom.  i.  18,  20.  ii.  1,  12,  16.     Eph.  iv.  17—19. 

t  Rom.  iii.  20.  v.  20.  viii.  3.     2  Cor.  iii.  7,  9.     Gal.  iii.  10,  22. 

i  Rom.  viii.  3,     Gal.  iii.  22.  Heb.  iv.  1,  2.  xi.  7.    "  Both  in  the  Old  and 


ARTICLES    OF    THE    SYNOD    OF    DORT.  107 

whom,  beyond  and  contrary  to  all  merit,  such  grace  is  given 
{Jit)  ought  to  acknowledge  it  with  a  humble  and  thanktul 
heart :  in  respect  of  the  rest  to  whom  this  grace  is  not  given, 
to  adore  with  the  apostle  the  severity  and  justice  of  the  judg- 
ments of  God,  but  by  no  means  to  scrutinize  them  curiously.* 
S.  But  as  many  as  are  invited  by  the  gospel,  are  invited 
sincerely  (or  in  earnest,  serio.)  For  sincerely  and  most  truly 
God  shews  in  his  word,  what  is  pleasing  to  him  ;  namely,  that 
they  who  are  called  should  come  to  him.  And  he  sincerely 
promises  to  all  who  come  to  him,  and  believe,  the  peace  of 
their  souls  and  eternal  life.y 

9.  That  many,  who  are  called  by  the  ministry  of  the  gos- 
pel, do  not  come,  and  are  not  converted  ;  the  fault  of  this  is 
not  in  the  gospel,  nor  in  Christ  offered  by  the  gospel,  nor  in 
God  inviting  by  the  gospel,  and  conferring  various  gifts  on 
them  ;  but  in  the  persons  themselves  who  are  invited  :  some 
of  whom  being  regardless,  (or  unconcerned, -sec^n-i',)  do  not 
admit  the  word  of  eternal  life :  others  indeed  admit  it,  {admit- 
tunf,)  but  do  not  receive  {immittunt)  it  into  their  heart,  so  that 
they  turn  back  after  an  evanescent  joy  of  temporary  faith : 
and  others  choke  the  seed  of  the  word  with  the  thorns  of  the 
cares  and  pleasures  of  the  world,  and  bring  forth  no  fruit ;  as 
our  Saviour  teachesusinthe  parable  of  the  sower.    Matt.xiii.J 

10.  And  that  others,  who  are  called  by  the  ministry  of  the 
gospel,  do  come  and  are  converted,  this  is  not  to  be  ascribed 
to  man,  as  if  distinguishing  himself  by  free  \\'i\\{libero  arbitrio) 
from  others,  furnished  with  equal  or  sufficient  grace  for  faith 
and  conversion,  (which  the  proud  heresy  of  Pelagius  states,) 
but  to  God,  who,  as  he  chose  his  own  people  in  Christ  from 
eternity,  so  he  also  effectually  calls  them  in  time  ;  gives  them 
repentance  and  faith  ;  and,  having  been  rescued  {erutos)  from 
the  power  of  darkness,  translates  them  into  the  kingdom  of 
his  Son,  that  they  may  declare  his  energies  {virhites)  who 
called  them  out  of  darkness  into  this  marvellous  light ;  and 
glory,  not  in  themselves  but  in  God  :  the  apostolic  scripture 
every  where  testifying  this.§ 

New  Testament,  everlasting  life  is  offered  to  mankind  by  Christ,  who  is 
the  only  Mediator  between  God  and  man,  being  both  "Gotl  and  man." 
Art.  vii.  Chmxh  of  England. 

*  See  Rejection  of  Errors  on  first  chapter,  Art.  ix. 

t  Matt.  xxii.  4—10.     John  vi.  37—40.     Rev.  xxi.  6.  xxii.  17. 

I  Luke  vii.  12—15.     John  iii.  19—21.     Heb.  iii.  12,  Gr.  iv.  2. 

§  "  Whatever  things  are  delivered  to  us  concerning  the  free  will  {libeiv 
arbitrio)  of  man,  these  we  deservedly  reject ;  because  he  is  the  slave  of  sin ; 
and  man  can  do  nothing  of  himself,  unless  it  hath  been  given  to  him  from 


108  ARTICLES    OF    THE    SYNOD    OF    DORT. 

11.  But,  when  God  performs  his  good  pleasure  in  his  elect, 
or  works  in  them  true  conversion,  he  not  only  provides  that 
the  gospel  should  be  outwardly  preached  to  them,  and  that 
their  mind  should  be  powerfully  illuminated  by  the  Holy  Spirit, 
that  they  may  rightly  understand,  and  judge  what  are  the 
things  of  the  Spirit  of  God  ;  but  he  also,  by  the  efficacy  of 
the  same  regenerating  Spirit,  penetrates  into  the  innermost 
recesses  of  man,  opens  his  closed  heart,  softens  his  obdurate 
heart,  circumcises  his  imcircumcised  heart,  infuses  new  quali- 
ties into  his  will,  makes  that  which  had  been  dead  alive,  that 
which  was  evil  good,  that  which  had  been  unwilling  willing, 
and  from  being  refractory,  obedient;  and  leads  and  strength- 
ens it,  that,  as  a  good  tree,  it  may  be  able  to  bring  forth  the 
fruit  of  good  works.* 

12.  And  this  is  that  regeneration,  which  is  so  much  declared 
in  the  scriptures,  a  new  creation,  a  resurrection  from  the  dead, 
a  giving  of  life,  {vivificatio,)  which  God  without  us  (that  is, 
without  our  concurrence,)  worketh  in  us.  And  this  is  by 
no  means  effected  by  the  doctrine  alone  sounding  without^  by 
moral  suasion,  or  by  such  a  mode  of  working,  that  after  the 
operation  of  God  (as  far  as  he  is  concerned)  it  should  remain 
in  the  power  of  man,  to  be  regenerated  or  not  regenerated, 
converted,  or  not  converted  ;  but  it  is  manifestly  an  operation 
supernatural,  at  the  same  time  most  powerful,  and  most  sweet, 
wonderful,  secret,  and  ineffable  in  its  power,  according  to  the 
scripture  (which  is  inspired  by  the  Author  of  this  operation) 
not  less  than,  or  inferior  to,  creation,  or  the  resurrection  of  the 
dead :  so  that  all  those,  in  whose  hearts  God  works  in  this 

heaven.  Foi-  who  will  dare  to  boast  that  he  can  perform  whatsoever 
things  he  shall  will  ;  when  Christ  himself  saith,  'No  one  can  come  unto 
me,  except  the  Father  who  sent  me,  shall  draw  him?'  Who  will  boast 
his  own  Av ill,  who  hears,  that  'the  affections  of  the  flesh  are  enmities 
against  God?'  Who  will  glory  in  his  understanding,  who  knoAvs  that  the 
animal  man  is  not  capable  of  those  things  which  are  of  the  Spirit  of  God  ? 
In  fine,  who  Avill  bring  forAvard  {proferat  i7i  medium)  any  thought  of  his 
own,  Avho  understands,  that '  aa-c  are  not  sufficient  of  ourselves  to  think 
any  thing  as  of  ourseh-es,'  but  that  Ave  are  sufficient,  all  this  is  of  God? 
That  Avhich  the  apostle  hath  said  ought  to  remain  certain  and  firm  :< '  It 
is  God  who  worketh  in  us,  both  that  we  may  be  Avilling,  and  that  we  may 
effect  (if)  of  his  own  most  gratuitous  benevolence.'  Phil.  ii.  13.  For  no 
mind,  no  will  acquiesces  in  the  will  of  God,  in  Avhich  Christ  himself  hath 
not  first  worked  ;  Avhich  he  also  teacheth,  saying,  '  Without  me  ye  are 
able  to  do  nothing.' "    John  xv.  5.    Belgic  Confession,  Art.  xiv. 

*  Deut.  XXX.  6.  Ps.  ex.  3.  Bible  translation.  Jer.  xxxi.  33.  xxxii.  39. 
Ez.  xi.  19.  xxxvi.  25,  26.  Zech.xii.  10.  Matt.  xi.  25,  26.  John  i.  12. 
iii.  3—6.  vi.  44,  45,  05.  Eph.  ii.  4,  5.  Phil.  i.  13.  Col.  i.  13.  1  Thess. 
ii.  13,  14.     Tit.  iii.  4—6.     1  Pet.  i.  3.  ii.  9,  10. 


ARTICLES    OF    THE    SYNOD    OF    DORT.  109 

admirable  manner,  are,  certainly,  infallibly  and  efficaciously 
regenerated,  and  m  fact  {actu)  believe.*  And  thus  their  will, 
being  now  renewed,  is  not  only  influenced  and  moved  by  God, 
but  being  acted  on  by  God,  itself  acts  and  moves.  Wherefore, 
the  man  himself,  through  this  grace  received,  is  rightly  said 
to  believe  and  repent."!" 

13.  Believers  cannot  in  this  Hfe,  fully  comprehend  the 
manner  of  this  operation  :  in  the  mean  time,  they  acquiesce 
in  it ;  because,  by  this  grace  of  God,  they  know  and  feel,  that 
they  believe  in  their  heart,  and  love  their  Saviour. 

i4.  Thus,  therefore,  faith  is  the  gift  of  God  ;  not  in  that 
it  is  offered  to  the  will  of  man  by  God,  but  that  the  thing  itself 
is  conferred  on  him,  inspired,  infused  into  him.  Not  even 
that  God  only  confers  the  power  of  believing,  but  from  thence 
expects  the  consent,  or  the  act  of  believing  :  but  that  he,  who 
worketh  both  to  will  and  to  do,  worketh  in  man  both  to  will 
to  believe,  and  to  believe  itself,  {et  velle  credere  et  ipsum  cre- 
dere,) and  thus  he  worketh  all  things  in  all. J 

15.  This  grace  God  owes  to  no  one.  For  what  can  he 
owe  to  him,  who  is  able  to  give  nothing  first,  that  he  may  be 
recompensed  ?§  Nay,  what  can  he  owe  to  him,  who  has 
nothing  of  his  own  but  sin  and  a  lie  ?  He,  therefore,  who 
receives  this  grace,  owes  and  renders  everlasting  thanks  to 
God :  he  who  receives  it  not,  either  does  not  care  for  those 
spiritual  things,  and  rests  satisfied  within  himself;  or,  being 
secure,  he  vainly  glories  that  he  possesses  what  he  has  not. 
Moreover,  concerning  those  who  outwardly  profess  faith,  and 
amend  their  lives,  it  is  best  to  judge  and  speak  after  the  example 
of  the  apostles:  for  the  inmost  recesses  {penetrcdia)  of  the 
heart,  are  to  us  impenetrable.  As  for  those  who  have  not 
yet  been  called,  it  behoves  us  to  pray  to  God,  who  calls  the 
things  which  are  not,  as  though  they  were  :  but  in  no  wise 
are  we  to  act  proudly  against  them  [adversvs  superbiendwn 
eos  est)  as  if  we  had  made  ourselves  to  differ.  || 

16.  But  in  like  manner,  as  by  the  fall  man  does  not  cease 
to  be  man,  endowed  with  intellect  and  will,  neither  hath  sin,, 
which  has  pervaded  the  whole  human  race,  taken  away  the 

*  John  V.  21,  24,  25.  Rom.  vi.  4— 6.  viii.  2.  2  Cor*  v.  17,  18.  Gal. 
vi.  15.     Eph.  i.  19,  20.  ii.  6,  10.     Col.  ii.  12,  13.  iii.  1. 

t  Jer.xxxi.  18,  19.  Acts  iii.  19.  v.  31.  Rom.  viii.  13.  2  Tim.  ii.  25, 
26.     1  Pet.  i.  22. 

X  "We  believe  that  the  Holy  Spirit  dwelling  in  our  hearts  doth  impart 
to  us  true  faith."    Belgic  Confession,  Art.  xxii. 

§  Rom.  xi.  35. 

II  Rom.  xi.  18—20.     1  Cor.  iv.  6, 7. 
11 


110  ARTICLES   OF   THE    SYNOD    OF    DORT. 

nature  of  the  human  species,  but  it  hath  depraved  and  spirit- 
ually stained  it ;  so  even  this  divine  grace  of  regeneration 
does  not  act  upon  men  like  stocks  and  trees,  nor  take  away 
the  proprieties  (or  properties,  proprietates)  of  his  will,  or 
violently  compel  it  while  unwilling ;  but  it  spiritually  quickens, 
(or  vivifies,)  heals,  corrects,  and  sweetly,  and  at  the  same  time, 
powerfully  inclines  it :  so  that  whereas  before  it  was  wholly 
governed  by  the  rebellion  and  resistance  of  the  flesh,  now, 
prompt  and  sincere  obedience  of  the  Spirit  may  begin  to  reign ; 
in  which  the  renewal  of  our  spiritual  will  and  our  liberty  truly 
consist.  In  which  manner,  (or  for  which  reason,)  unless  the 
admirable  Author  of  all  good  should  work  in  us,  there  could 
be  no  hope  to  man  of  rising  from  the  fall,  by  that/ree  %vilU  by 
which  when  standing,  he  fell  into  ruin.* 

17.  But  in  the  same  manner  as  the  omnipotent  operation 
of  God,  whereby  he  produces  and  supports  our  natural  life, 
doth  not  exclude,  but  require  the  use  of  means,  by  which  God, 
in  his  infinite  wisdom  and  goodness  sees  fit  to  exercise  this 
his  power :  so  this  fore-mentioned  supernatural  power  of  God 
by  which  he  regenerates  us,  in  no  wise  excludes,  or  sets  aside 
the  use  of  the  gospel,  which  the  most  wise  God  hath  ordained 
as  the  seed  of  regeneration  and  the  food  of  the  soul.  Where- 
fore, as  the  apostles,  and  those  teachers  who  followed  them, 
have  piously  instructed  the  people  concerning  this  grace  of 
God,  in  order  to  his  glory  and  to  the  keeping  down  of  all 
pride  ;  in  the  mean  time  neither  have  they  neglected  (being 
admonished  by  the  holy  gospel)  to  keep  them  under  the  exer- 
cise of  the  word,  the  sacraments,  and  discipline:  so  then,  be 
it  far  from  us,  that  teachers  or  learners  in  the  church  should 
presume  to  tempt  God,  by  separating  those  things,  which  God, 
of  his  own  good  pleasure,  would  have  most  closely  united 
together.  For  grace  is  conferred  through  admonitions,  and 
the  more  promptly  we  do  our  duty,  the  more  illustrious  the 
benefit  of  God,  who  worketh  in  us,  is  wont  to  be,  and  the 
most  rightly  doth  his  work  proceed.  To  whom  alone,  all  the 
glory,  both  of  the  means  and  their  beneficial  fruits  and  efficacy, 
is  due  for  everlasting.     Amen.| 

These  seventeen  articles  are  abbreviated,  as  above  stated, 
in  these  two  that  follow. 

'^  A  more  lucid  and  scriptui-al  exposition  of  the  efficacious  influence,  by 
which  tlie  regenerating:,  life-giving,  iHuminating  grace  of  the  Holy  Spirit, 
draws,  teaches,  and  inclines  the  heart,  to  willing  and  sweet  submission, 
and  obedience,  can  hardly  be  produced  from  any  writer.     2  Cor.  x.  5. 

t  Can  any  statement  be  more  rational,  unexceptionable,  and  scriptural 
than  this  is? 


ARTICLES    OF    THE   SYNOD    OF    DORT.  Ill 


Art.  IIL    Of  Man's  Will  in  a  state  of  Nature. 

"  That  by  Adam's  fall  his  posterity  lost  their  free  will,  being 
put  to  an  unavoidable  necessity  to  do,  or  not  to  do,  whatsoever 
they  do  or  do  not,  whether  it  be  good  or  evil  r  being  there- 
unto predestinated  by  the  eternal  and  effectual  secret  decree 
of  God." 

Art.  IV.     Of  the  Manner  of  Conversion. 

*'  That  God,  to  save  his  elect  from  the  corrupt  mass,  doth 
beget  faith  in  them,  by  a  power  equal  to  that  whereby  he 
created  the  world  and  raised  up  the  dead :  insomuch,  that 
such  unto  whom  he  gives  grace  cannot  i^eject,  and  the  rest, 
being  reprobate,  cannot  accept  it.* 


REJECTION  OF   ERRORS  ON  THE  THIRD  AND  FOURTH  CHAPTERS. 

The  orthodox  doctrine  having  been  set  forth,  the  Synod 
rejects  the  errors  of  those, 

1 .  Who  teach  that  "  It  cannot  properly  be  said,  that  original 
sin  {peccatum  originis)  suffices  of  itself  for  the  condemnation 
of  the  whole  human  race,  or  the  desert  of  temporal  and  eternal 
punishments :"  For  they  contradict  the  apostle,  who  says, 
Rom.  V.  12.  "  By  one  man  sin  entered  into  the  world,  and 
death  by  sin  ;  and  so  death  passed  upon  all  men,  for  that  all 
have  sinned."  And  verse  16.  "By  one  man  the  offence 
entered  unto  condemnation."  Also,  Rom.  vi.  23.  "  The 
wages  of  sin  is  death.""]" 

2.  Who  teach  that  "  Spiritual  gifts,  or  good  habits  and 

*  Let  the  candid  reader  compare  carefully  the  seventeen  articles  above 
given,  with  these  two  abbreviated  articles,  and  then  judge  for  liimself, 
whether  such  a  reporter  deserves  even  the  least  credit  or  confidence. 

t  "  Original  sin  is  so  base  and  execrable,  that  it  suffices  to  the  condem- 
nation of  the  whole  human  race."  Belgic  Confession,  Art.  xv.  "God 
saw  that  man  had  so  cast  himself  into  the  condemnation  of  death,  both  cor- 
poreal and  spiritual,  and  was  made  altogether  miserable  and  accursed." 
Ibid.  Art.  xvii.  "In  every  person  born  into  the  world,  it  deserveth  God's 
wrath  and  damnation."    Art,  ix.  Church  of  England, 


112  ARTICLES    OF    THE    SYNOD    OF    DORT. 

virtues,  such  as  kindness,  sanctity,  and  justice,  could  have  no 
place  in  the  will  of  man  when  he  was  first  created,  and  there 
fore,  neither  in  the  fall,  could  they  be  separated  from  it." 
For  this  opposes  {pugnat  eum)  the  description  of  the  image 
of  God,  which  the  apostle  states  in  Eph.  iv.  24,  where  he* 
describes  it  (as  consisting)  "  in  righteousness  and  holiness," 
which  have  a  place  in  the  will  altogether. 

3.  Who  teach  that  "  Spiritual  gifts  are  not  separated  from 
the  will  of  man  in  spiritual  death,  as  it  (the  will)  never  was 
corrupted  in  itself,  but  only  impeded  by  the  darkness  of  the 
mind,  and  the  irregularity  of  the  affections;  which  impediments 
being  removed,  it  may  be  able  to  exert  the  free  power  planted 
{insitam)  in  it ;  that  is,  it  might  of  itself  will  or  choose,  or  not 
will  or  choose,  whatever  good  was  proposed  to  it."  This  is 
new  and  erroneous  ;  even  so  far  as  it  causes  the  power  of 
free  will  to  be  exalted,  against  the  words  of  the  prophet,  Jere- 
miah xvii.  9.  "The  heart  is  deceitful  above  all  things  and 
perverse:"  and  the  apostle,  Eph.  ii.  3.  "Among  whom 
(contumacious  men)  we  all  had  our  conversation  in  times 
past,  in  the  lusts  of  our  flesh,  fulfiUing  the  desires  of  the  flesh 
and  of  the  thoughts."* 

4.  Who  teach  that  "  Man  unregenerate  is  neither  properly 
nor  totally  dead  in  sins,  or  destitute  of  all  power  for  what  is 
spiritually  good  ;  but  that  he  can  hunger  and  thirst  after  nght- 
eousness  or  life,  and  offer  the  sacrifice  of  a  broken  and  con- 
trite spirit,  which  is  accepted  by  God  :"  For  these  things  are 
contrary  to  the  open  testimonies  of  scripture,  Eph.  ii.  14. 
"  Ye  were  dead  in  trespasses  and  sins."  And  Gen.  vi.  5.| 
and  viii.  21.  "The  imagination  of  the  thoughts  of  man's 
heart  is  only  evil  continually."  Moreover,  to  hunger  and 
thirst  after  deliverance  from  misery,  and  for  life — and  to  offer 
unto  God,  the  sacrifice  of  a  contrite  spirit,  is  the  part  of  the 
regenerate,  and  of  those  who  are  said  to  be  blessed.  Ps.  Ii.  19. 
1  Chron.  xxix.  14.     Matt.  v.  6. 

5.  Who  teach  that  "  Man,  corrupt,  animal,  (4^ux"'°^)  ^^° 
so  rightly  use  common  grace,  which  in  them  is  the  light  of 
nature,  and  the  gifts  remaining  after  the  fall,  that  by  this  good 
use  he  may  obtain  greater  grace,  for  instance,  evangelical  or 

*  "  The  apostle  says,  that  "it  is  God,  who  worketh  in  us,  both  that  we 
should  will,  and  that  we  should  do,  of  his  own  free  benevolence  ;  for  no 
n^ind,  no  will,  acquiesces  in  the  will  of  God,  in  which  Christ  himself  hath 
not  first  operated."  Belgic  Confession,  Art.  xiv.  "  We  have  no  power 
to  do  good  works,  pleasant  and  acceptable  to  God,  without  the  grace  of 
God  by  Chi-ist  preventing  us,  that  we  may  have  a  good  will ;  and  working 
with  us,  when  we  have  that  good  will."    Art.  x.  Church  of  England. 


i 


ARTICLES    OF    THE    SYNOD    OF    DORT.  113 

saving,  and  gradually  may  obtain  salvation  itself:  And  on  this 
account  God  hath  shewed  himself  ready,  on  his  part,  to  reveal 
Christ  to  all,  seeing  that  he  administers  to  all,  sufficiently  and 
efficaciously,  the  necessary  means  to  the  revelation  of  Christ, 
faith  and  repentance."  For,  besides  the  experience  of  all 
ages,  this  is  testified  to  be  false  by  the  scripture  :  Ps.  cxlvii. 
19,  20.  "  He  sheweth  his  words  unto  Jacob,  his  statutes 
and  laws  unto  Israel :  he  hath  not  done  so  unto  any  other 
people,  neither  have  they  known  his  laws."  Acts  xvi.  16. 
*'  God  permitted  in  past  ages  all  the  nations  to  walk  in  their 
own  ways."  Acts  xvi.  6,  7.  They  were  forbidden  (Paul 
and  his  companions)  by  the  Holy  Ghost  to  preach  the  word 
of  God  in  Asia."  And,  "  When  they  were  come  into  Mysia, 
they  endeavored  to  go  towards  Bithynia,  but  the  Spirit  suffered 
them  not."* 

6.  Who  teach  that  "In  the  true  conversion  of  man,  there 
cannot  be  new  qualities,  habits,  or  gifts,  infused  by  God  into 
his  will :  and  so  faith,  by  which  we  are  first  converted,  and 
from  which  we  are  called  the  faithful,  is  not  a  quality  or  gift 
infused  by  God  ;  but  only  an  act  of  man,  nor  can  it  be  other- 
wise called  a  gift,  than  with  respect  to  the  power  of  attaining 
it."  For  these  contradict  the  holy  scriptures,  which  testify 
that  God  doth  infuse  new  qualities  of  faith,  obedience,  and  a 
sense  of  his  love  into  our  hearts.     Jer.  xxxi.  33.     "  I  will 

*  The  matter  of  fact,  that  all  those  who  enjoy  the  means  of  grace  in  the 
greatest  abundance  do  not  profit  by  them,  is  as  undeniable  as  that  all  na- 
tions are  not  favored  with  the  means  of  grace :  but  to  speak  of  those  things 
as  sufficient  and  e^crtdo».s,  which,  in  the  case  of  a  vast  majority  prove  insuf, 
ficient  and  inefficacious,  mnsi  surely  be  unreasonable  ;  especially  as  to  them 
the  gospel  itself  proves  "  a  savor  of  death  unto  death."  That  "  Paul  may 
plant,  and  ApoUos  may  water,"but  that  God  alone  can  give  "  the  increase," 
is  most  manifest  to  those  who  have  the  deepest  experience,  and  have  made 
the  most  accurate  and  long-continued  observation,  on  the  event  of  the  wis- 
est, most  loving,  and  most  scriptural  instructions.  1  Cor.  iii.  6,  7.  Enough 
has  been  quoted  from  the  Belgic  Confession  to  shew  that  this  error  was  as 
contrary  to  that  document,  as  to  any  article  of  the  Synod  of  Dort.  "  Tlie 
condition  of  man  after  the  tall  of  Adam  is  such,  that  he  cannot  turn  or  pre-, 
pare  himself,  by  his  own  natural  strength  and  good  works,  to  faith  £ind 
calling  upon  God."  '*  Works  done  before  the  grace  of  Christ,  and  the  in- 
spiration of  his  Spirit,  are  not  pleasant  to  God ;  forasmuch  as  they  spring 
not  of  faith  in  Jesus  Christ ;  neither  do  they  make  men  meet  to  receive 
grace,  or  (as  the  school  authors  say)  deserve  grace  of  congruity :  yea,  rather 
for  that  they  are  not  done  as  God  hath  willed  and  commanded  them  to  be 
done,  we  doubt  not  but  they  have  the  nature  of  sin."  Art.  x.  xiii.  Church 
of  England.  He  who  is  well  versed  in  this  controversy,  is  aware,  that  the 
doctrine  here  condemned  comprises  the  very  hinge  on  which  the  whole 
turns  :  [{false,  Calvinists  (in  the  modern  use  of  the  word)  are  right ;  if 
tnie,  Anti  Calvinists  are  right. 

11* 


114  ARTICLES    OF    THE    SYNOD    OF    DORT* 

put  my  law  into  their  mind,  and  will  write  it  in  their  heart.** 
Isa.  xliv.  3.  *'  I  will  pour  water  on  him  that  is  athirst,  and 
rivers  upon  the  dry  ground;  I  will  pour  out  my  Spirit  on  thy 
seed."  Rom.  v.  5.  "  The  love  of  God  which  is  shed  abroad 
in  our  hearts  by  the  Holy  Spirit  which  is  given  to  us."  They 
also  contradict  the  constant  practice  of  the  church,  according 
to  the  prophet,  praying — "  Convert  thou  me,  and  I  shall  be 
converted."  Jer.  xxxi.  18,  19.  (Ez.  xi.  19,  20.  xxxvi. 
25—27.  Eph.  i.  19,  20.  ii.  8—10.) 

7.  Who  teach,  "  That  the  grace,  by  which  we  are  converted 
to  God,  is  nothing  else  than  gentle  suasion  ;  or  (as  others 
explain  it)  the  most  noble  method  of  acting  in  the  conversion  i 
of  man,  and  the  most  suitable  {convenienlissimum)  to  human  ^ 
nature,  is,  that  which  is  done  by  suasions,  and  that  nothing 
hinders  that  moral  grace  alone  should  render  animal  {natural, 
•vj^u^^^ixov)  men  spiritual ;  indeed  God  produces  the  consent  of 
the  will  no  otherwise  than  by  moral  reason  ;  and  the  efficacy 
of  divine  grace,  by  which  he  overcomes  the  operation  of  Satan, 
consists  in  this,  that  God  promises  eternal  benefits,  and  Satan 
temporal  ones."  For  this  is  altogether  Pelagian,  and  contrary 
to  the  whole  scripture,  which,  besides  this,  acknowledges  also 
another,  and  far  more  effectual  and  divine  mode  of  acting  of 
the  Holy  Spirit  in  man's  conversion.  Ezek.  xxxvi.  26.  "  I 
will  give  you  a  new  heart,  and  I  will  put  a  new  spirit  within 
you ;  and  I  will  take  away  the  heart  of  stone,  and  give  you  a 
heart  of  flesh,"  &c.  "  Except  a  man  be  born  again,  he  cannot 
see  the  kingdom  of  God."  John  iii.  3 — 6.  "  The  natural 
man  (4'UX"^°^)  receiveth  not  the  things  of  the  Spirit  of  God, 
neither  can  he  know  them,  because  they  are  spiritually  dis- 
cerned."    1  Cor.  ii.  14. 

8.  Who  teach  that  "  God  does  not  apply  those  powers  of 
his  own  omnipotence  in  the  regeneration  of  man,  by  which  he 
mishtily  and  infallibly  bends  his  will  to  faith  and  conversion ; 
buFall  the  operations  of  grace  having  been  employed  (positis) 
which  God  makes  use  of  in  man's  conversion,  man  never- 

■  theless  can  so  resist  God  and  the  Spirit,  intending  his  regene- 
ration and  willing  to  regenerate  him,  and  in  very  deed  {ipso 

.  actu)  often  doth  so  resist,  as  entirely  to  hinder  his  own 
regeneration,  and  thus  it  remains  in  his  own  power,  whether 
he  will  be  regenerated  or  not."  For  this  is  no  other  than 
taking  away  all  the  efficacy  of  God's  grace  in  our  conversion, 
and  subjecting  the  act  of  Almighty  God  to  the  will  of  man, 
and  contradicts  the  apostles,  who  teach  that  "  We  believe 
through  the  efficacy  of  the  mighty  power  of  God."    Eph.  i.  19, 


ARTICLES    OF    THE    SYNOD    OF    DORT.  115 

and  that  "  God  fills  up  in  us  the  good  pleasure  of  his  goodness, 
and  the  work  of  faith  with  power."  2  Thess.  i.  11.  Also, 
that  "  His  divine  power  hath  given  us  all  things  which  pertain 
to  life  and  godhness."  2  Pet.  i.  3.  "  Thy  people  shall  be 
willing  in  the  day  of  thy  power."  "  It  is  God  that  worketh 
in  us  both  to  will  and  to  do."  The  want  of  the  willing  mind 
is  the  grand  thing  wanting,  and  until  this  is  wrought  in  us,  we 
■**  do  always  resist  the  Holy  Ghost."  Ps.  ex.  4.  Phil.  i.  13. 

9.  Who  teach  that  "  Grace  and  free  will  are  partial  causes 
concurring  at  the  same  time,  to  the  beginning  of  conversion  ; 
nor  doth  grace,  in  the  order  of  causality,  precede  the  efficacy 
of  the  will :  that  is,  God  does  not  effectually  help  the  will  of 
man  to  conversion,  before  the  will  of  man  moves  and  deter- 
mines itself."  For  this  dogma  the  ancient  church  long  ago 
condemned  in  Pelagians,  from  the  apostle,  Rom.  ix.  16.  "  It 
is  not  of  him  that  willeth,  nor  of  him  that  runneth,  but  of  God 
that  sheweth  mercy."  And  1  Cor.  iv.  7.  "  Who  maketh  thee 
to  differ  ?  And  what  hast  thou  that  thou  didst  not  receive  ?' 
Also,  Phil.  ii.  13.  "  It  is  God  who  workelh  in  you  this  very 
thing,  to  will  and  to  do  of  his  good  pleasure."* 

*  "Almighty  God,  we  humbly  beseech  th'je,  that,  as  hy  thy  special  grace 
preventing  us,  thou  dost  put  into  om-  minds  good  desu'es,  so,"  &c.  (Collect 
East.  SuncU  Ch.  Eng.) 


CHAPTER  V.  OF  Doctrine. 


CONCERNING  THE  PERSEVERANCE  OF  THE  SAINTS. 

1.  Those  whom  God,  according  to  his  purpose,  calleth  to 
the  fellowship  of  his  Son  our  Lord  Jesus  Christ,  and  regene- 
rates by  the  Holy  Spirit,  he  indeed  sets  free  from  the  domi- 
nion and  slavery  of  sin,  but  not  entirely  in  this  life  from  the 
flesh  and  the  body  of  sin.* 

2.  Hence  daily  sins  of  infirmity  arise,  and  blemishes  {nm- 
vi)  cleave  to  the  best  works  even  of  the  saints  ;  which  fur- 
nish to  them  continual  cause  {materiam)  of  humbling  them- 
selves before  God,  of  fleeing  to  Christ  crucified,  of  mortify- 
ing the  flesh  more  and  more  by  the  spirit  of  prayers,  and  the 
holy  exercises  of  piety,  and  of  panting  after  the  goal  of  per- 
fection {ad  perfectionis  metam  suspirandi)  until  the  time 
when,  delivered  from  this  body  of  death,  they  shall  reign 
with  the  Lamb  of  God  in  the  heavens. f 

3.  Because  of  these  remains  of  in-dwelling  sin,  and  more- 
over also,  the  temptations  of  the  world  and  of  Satan,  the  con- 
verted could  not  continue  (perstare)  in  this  grace,  if  they 
were  left  to  their  own  strength.     But  God  is  faithful,  who 

*  They  who  constitute  the  true  church ;  "  such  a  mark  of  them  is  the 
faith,  by  which  Christ,  or  their  only  Saviour,  being  apprehended,  they  flee 
from  sin  and  follow  after  righteousness ;  at  the  same  time,  they  love  the 
true  God  and  their  neighbors,  neither  turning  aside  to  the  right  hand  nor 
to  the  left :  tliey  crucify  the  flesh  with  its  affections;  but  by  no  means  this 
indeed,  as  if  there  were  not  in  them  any  longer  infirmity :  but  that  they 
fight  against  it  tlu-ough  the  whole  time  of  their  life,  by  the  energy  {virMem) 
of  tlie  Holy  Spirit ;  and  in  the  mean  time  they  flee  to  the  blood,  the  death, 
and  the  sufferings  and  obedience  of  our  Lord  Christ,  as  to  their  most  safe 
protection."  Belgic  Confession,  Art.  xxix.  Rom.  vii.  21 — 25.  viii.  1,  2. 
Gal.  V.  16,  17,  24.  See  Art.  ix.  Church  of  England.  The  Remonstrants 
or  Arminians  of  those  days  held,  it  seems,  the  doctrine  of  sinless  perfection 
in  this  life  more  generally  than  Anti  Calvinists  do  at  present. 

t  "  Not  that  they  should  shunber,  trusting  in  this  remission,  but  that 
the  feelingof  this  corruption  may  excite  in  the  faithful  more  frequent  groans ; 
and  that  they  may  wish  more  ardently  to  be  freed  from  this  body  of  death. 
Rom.  vii.  18,  24."    Belgic  Confession,  Art.  xv. 


I 


ARTICLES    OF    THE    SYNOD    OF    DORT.  117 

confirms  them  in  the  grace  once  mercifully  conferred  on  them, 
and  powerfully  preserves  them  in  the  same  even  unto  the  end.* 

4.  But  though  that  power  of  God,  confirming  the  truly 
faithful  {vere  Jideles)  in  grace,  and  preserving  them,  is  greater 
than  what  can  be  overcome  by  the  flesh ;  yet  the  converted 
are  not  always  so  influenced  and  moved  by  God,  that  they 
cannot  depart,  in  certain  particular  actions,  from  the  leading 
of  grace,  and  be  seduced  by  the  desires  {concupiscentiis)  of 
the  flesh,  and  obey  them.  Wherefore,  they  must  continually 
watch  and  pray,  lest  they  should  be  led  into  temptations. 
Which  when  they  do  not,  they  may  be  not  only  violently  car- 
ried away  by  the  flesh,  and  the  world,  and  Satan,  unto  griev- 
ous and  atrocious  sins  ;  but  they  are  sometimes  even  thus 
violently  carried  away,  by  the  righteous  permission  of  God ; 
which  the  mournful  tails  of  David  and  Peter,  and  of  other 
saints  recorded  in  scripture,  demonstrate. "j" 

6.  But  by  such  enormous  sins  they  exceedingly  ofiend 
God :  they  incur  the  guilt  of  death,  they  grieve  the  Holy 
Spirit,  they  interrupt  the  exercise  of  faith,  they  most  griev- 
ously wound  conscience,  and  they  sometimes  lose,  for  a 
time,  the  perception  of  grace ;  until  by  serious  repentance, 
returning  into  the  way,  the  paternal  countenance  of  God 
again  shines  upon  them.  J 

6.  For  God,  who  is  rich  in  mercy,  from  his  immutable 
purpose  of  election,  does  not  wholly  take  away  his  Holy 
Spirit  from  his  own,  even  in  lamentable  falls  ;  nor  does  he  so 
permit  them  to  glide  down,  {prolabi,)  that  they  should  fall 
from  the  grace  of  adoption  and  the  state  of  justification,  or 
commit  the  sin  unto  death,  or  against  the  Holy  Spirit ;  that, 
being  deserted  by  him,  they  should  cast  themselves  headlong 
into  eternal  destruction.  § 

7.  In  the  first  place,  he  preserves  in  them,  in  these  falls, 
that  immortal  seed,  by  which  they  are  regenerated,  {or  begot- 
ten again,  regeniti,)  lest  it  should  perish,  or  be  shaken  out.|| 
Then,  by  his  own  word  and  Spirit,  he  assuredly  and  eflica- 
ciously  renews  them  to  repentance ;  that  from  the  soul  they 
may  mourn  according  to  God,  for  the  sins  committed  ;  may 
seek  remission  in  the  blood  of  the  Mediator  by  faith  with  a 
contrite  heart,  and  obtain  it ;  that  they  may  feel  the  favor  of 

*  Prov.  xxviii.  26.    Jer.  xvii.  9.     Luke  xxii.  31,  32.     1  Pet.  i.  5. 
t  Ps.  cxix.  116,  117.    Matt.  xxvi.  40,  41,  69—75.     I  Pet.  v.  8.     Jude 
20,21,24.  JPs.li.  11,12. 

I  Luke  xxii.  32.    John  iv.  14.     1  John  v.  16—18. 
jl  1  Pet.  i.  23.    1  John  iii.  9. 


118  ARTICLES    OF    THE    SYNOD    OF    DORT. 

God  again  reconciled  ;  may  adore  his  mercies  by  faith ;  and 
finally  work  out  their  salvation  more  earnestly  with  fear  and 
trembUng.* 

8.  So  that,  not  by  their  own  merits  or  strength,  but  by  the 
gratuitous  mercy  of  God  they  obtain  it,  that  they  neither  totally 
fall  from  faith  and  grace,  nor  finally  continue  in  their  falls  and 
perish.  Which,  as  to  themselves,  {quoad  ijosos)  not  only  ! 
might  easily  be  done,  but  would  without  doubt  be  done ;  yet,  ^ 
in  respect  of  God,  it  cannot  at  all  be  done,  {or  take  place,  fieri j) 
as,  neither  can  his  counsel  be  changed,  his  promise  fall,  their 
vocation  according  to  his  purpose  be  recalled,  the  merit,  inter- 
cession, and  guardianship  of  Christ  be  rendered  void,  nor  the 
seahng  of  the  Holy  Spirit  become  vain,  or  be  blotted  out.| 

9.  Of  this  guarding  of  the  elect  to  salvation,  and  the  persever- 
ance ill  the  faith  of  the  truly  faithful,  {verefidelium,)  the  faithful 
themselves  may  become  certain,  {assurtd)  and  are,  according 
to  the  measure  of  their  faith;  by  which  they  certainly  believe 
themselves  to  be,  and  that  they  shall  perpetually  remain,  true 
and  living  members  of  the  church,  have  remission  of  sins,  and 
eternal  life.  J 

10.  And  indeed,  {truly,  jjroinde,)  this  certainly  is  not  from 
any  peculiar  revelation,  made  beyond,  or  without,  the  word 
of  God ;  but  from  the  belief  of  the  promises,  which  God  hath 
most  copiously  revealed  in  his  own  word,  for  our  comfort ; 
by  the  testimony  "  of  the  Holy  Spirit  witnessing  with  our 
spirit,  that  we  are  the  sons  and  heirs  of  God."  (Rom.  viii. 
16.)  Finally,  from  the  earnest  (or  seinous,  serio)  and  holy 
desire  {or  'pursuit,  studio)  of  a  good  conscience  and  good 
works. §  And  of  this  substantial  consolation  of  the  victory 
to  be  obtained,  and  the  infallible  earnest  of  eternal  glory,  if 
the  elect  of  God  could  be  deprived  "in  this  world,  they  would 
of  all  men  be  the  most  miserable." 

11.  In  the  mean  while,  the  scripture  testifies,  that  the  faith- 

*  Can  any  thing  be  guarded  in  a  more  wise,  holy,  and  scripural  manner, 
than  this  statement  of  the  means,  by  which  God  preserves  and  restores  his 
offending  chilch-en?  Ps.  Ixxxix.  30— 34.  Jer.  xxxii.  40.  1  Cor.  xi.  32. 
Matt,  xxvi.  75,    John  xxi.  17.     1  Pet.  iv.  7,  v.  8. 

t  John  x.  27—30.  xiii.  36,  xiv.  19,  xvii.  24.  Rom.  v.  9,  10,  viii.  16,  17, 
28—39.    2  Cor.  i.  2.    Eph.  i.  13,  14,  v.  30. 

I  May  become  certain,  not,  are  all  of  them,  or  at  all  times,  certain.  Heb.  vi. 
10,  11,    2  Pet.  i.  10, 11.     1  John  v,  11—13, 19,  20. 

§  Surely  this  has  the  stamp  of  holiness  deeply  impressed  upon  it !  It 
is  evangelical  truth,  in  that  part  of  it,  which  is  most  vehemently  accused 
as  tending  to  laxity  of  practice,  and  most  frequently  misstated  by  theinju- 
.dicious,  and  perverted  by  enthusiasts  and  hypocrites,  set  forth  in  its  genunie 
.and  inseparable  connection  with  good  works,  1  Cor,  xv.  58. 


ARTICLES    OF    THE    SYNOD    OF    DORT.  119 

fill  in  this  life,  are  assaulted  {conflictari)  with  various  doubt- 
ings  of  the  flesh,  and,  being  placed  in  heavy  temptations,  do 
not  always  feel  this  full  assurance  of  faith  and  certainty  of 
perseverance.  But  God,  "  the  Father  of  all  consolation," 
does  not  suffer  them  to  be  tempted  above  their  strength,  but 
with  the  temptation  makes  some  way  of  escape,"  {prxstat 
evasionem^  cron^gs* — sxQagiv.)  And,  by  the  Holy  Spirit,  he 
excites  again  in  the  same  persons  the  certainty  of  perseverance* 

12.  But  so  far  is  this  certainty  of  perseverance  from  ren- 
dering the  truly  faithful  proud  and  carnally  secure,  that,  on 
the  contrary,  it  is  the  true  root  of  humility,  of  filial  reverential 
fear,  of  true  piety,  of  patience  in  every  conflict,  of  ardent 
prayers,  of  constancy  in  the  cross,  and  in  the  confession  of 
the  truth,  and  of  solid  joy  in  God  :  and  the  consideration  of 
this  benefit  is  the  spur  {stimulus)  to  the  serious  and  continual 
exercise  of  gratitude  and  good  works  ;  as  it  appears  by  the 
testimonies  of  the  scriptures,  and  the  examples  of  the  saints* 

13.  Neither  even  in  those,  who  are  reinstated  after  a  fall, 
doth  the  renewed  confidence  of  perseverance  produce  licen- 
tiousness, or  neglect  {incuriam)  of  piety,  but  much  greater 
care  of  solicitously  being  guarded  (or  kept)  in  the  ways  of 
God,  which  are  prepared,  that  by  walking  in  them  they  may 
retain  the  certainty  of  their  own  perseverance  :  lest,  on  ac- 
count of  the  abuse  of  his  paternal  benignity,  the  face  of  the 
mercitul  God,  (the  contemplation  of  which  is  to  the  pious 
sweeter  than  life,  and  the  withdrawing  of  it  more  bitter  than 
death,)  should  again  be  turned  away  from  them,  and  so  they 
should  fall  into  heavier  torments  of  the  soul.* 

14.  But,  as  it  hath  pleased  God  to  begin  this  work  in  us 
by  the  preaching  of  the  gospel ;  so,  by  the  hearing,  reading, 
meditation  of  the  same,  by  exhortations,  threatenings,  pro- 
mises, and  moreover  by  the  use  of  the  sacraments,  he  pre- 
serves, continues,  and  perfects  if\ 

15.  This  doctrine,  concerning  the  perseverance  of  the 
truly  believing  and  saints,  and  of  its  certainty,  which  God 
hath  abundantly  revealed  in  his  word,  to  the  glory  of  his  own 

*  Ps.  Ixxxv.  8. 

I  Is  not  this  a  full  confutation  of  those  who  accuse  such  as  hold  this  doc- 
truie,  with  rendering  all  means  of  grace  needless,  and  all  exortations  nuga- 
tory? The  means  to  be  used  by  the  persons  themselves,  and  by  others 
for  them,  in  whatever  form  they  are  emj)loyed,  constitute  a  part  of  that 
counsel  and  plan,  by  which  God  preserves  his  people,  and  causes  them  "to 
walk  religiously  in  good  works,  and  at  length  by  his  mercy  they  attain  to 
everlasting  fclicit  v."  ArL  xvii.  Church  of  England.  Compare  Acts  xxvii. 
22~24,  with  31,  'and  Jude  20, 21,  with  24. 


120  ARTICLES    OF    THE    SYNOD    OF    DORT. 

name  and  to  the  comfort  of  pious  souls,  and  hath  impressed 
on  the  hearts  of  the  faithful,  the  flesh  indeed  doth  not  receive, 
Satan  hates,  the  world  derides,  the  inexperienced  {imperiti) 
and  hypocrite  violently  hurry  away  {rapiunt,)  into  abuse,  and 
the  spirits  of  error  oppose.  But  the  spouse  of  Christ  hath 
always  most  tenderly  loved  it,  as  a  treasure  of  inestimable 
value,  and  hath  constantly  defended  it  {propugnavit,)  which 
indeed  that  she  may  do,  God  will  take  care  {procurabit,) 
against  whom  neither  counsel  can  avail,  nor  any  strength 
succeed.  To  whom,  the  only  God,  Father,  Son,  and  Holy 
Spirit,  be  honor  and  glory  for  ever  and  ever.  Amen. 

These  fifteen  articles  are  abbreviated,  as  has  been  above 
stated,  in  the  following  article. 


Art.  V.     Of  the  Certainty  of  Perseverance. 

"  That  such  as  have  once  received  that  grace  by  faith,  can 
never  fall  from  it,  finally  or  totally,  notwithstanding  the  most 
enormous  sins  they  can  commit. 

To  which  is  added,  "  This  is  the  shortest,  and  withal  the 
most  favorable  summary,  which  I  have  hitherto  met  with  of 
the  conclusions  of  this  Synod  :  that  which  was  drawn  up  by 
the  Remonstrants  in  their  antidotum,  being  much  more  large, 
and  comprehending  many  things  by  way  of  inference,  which 
are  not  positively  expressed  in  the  words  themselves." 

I  am  not  able  to  annex  the  Antidotum  of  the  Remonstrants : 
•  yet,  I  cannot  but  be  disposed  to  think,  that  it  does  not  contain 
a  more  unfavorable  statement  of  the  conclusions  made  by  the 
Synod  of  Dort,  than  that  abbreviated  in  these  five  articles, 
though  doubtless  it  is  more  prolix.  But  would  not  the  very 
articles  published  by  the  Synod  itself,  being  produced  or  com- 
mented on,  have  been  far  more  likea/aiV  and  equitable  conduct 
towards  it,  than  any  abbreinatioUj  or  antidotum,  drawn  up  by 
its  avowed  opponents  1  I  trust  such  would  have  been  the 
conduct  of  most  Calvinists,  in  recording  the  proceedings  of 
an  Anti  Calvinistic  Synod :  but,  it  seems,  Calvinists  are 
exceptions  to  all  rules,  and  have  no  right  to  expect  fair  and 
eqitable  treatment  from  other  men. 


ARTICLES    OP    THE    SYNOD    OF    DORT.  121 


lEJECTION  OF  ERRORS  ON  THE  FIFTH    CHAPTER,  CONCERNING 
THE  DOCTRINE  OF  THE  PERSEVERANCE  OF  THE  SAINTS. 

The  orthodox  doctrine  having  been  set  forth,  the  Synod 
rejects  the  errors  of  those, 

1.  Who  teach  that,  "  The  perseverance  of  the  truly  faithful 
s  not  the  effect  of  election,  or  the  gift  of  God  obtained  by 
he  death  of  Christ,  but  a  condition  of  the  new  covenant,  to 
be  performed  by  man,  of  free-will,  antecedent  to  his  'pcremioi^ 
3lection  and  justification,  as  they  themselves  speak."  For,- 
he  sacred  scripture  testifies,  that  it  follows  election,  and  that 

1"it  is  given  to  the  elect,  through  the  power  of  the  death,  resur- 
rection, and  intercession  of  Christ.  Rom.  xi.  7.  "  The 
election  have  obtained  ;  the  rest  were  hardened."  scrw^w^/l^av 
—Also,  Rom.  viii.  32.  '*  He  who  spared  not  his  own  Son,  but 
delivered  him  up  for  us  all,  how  shall  he  not  \vith  him  freely 
give  us  all  things  ?  Who  shall  lay  any  thing  to  the  charge  of 
God's  elect  ?  It  is  God  that  justifietli.  Who  is  he  that  con- 
demneth  ?  It  is  Christ  who  died  ;  yea,  rather  who  is  risen 
again,  who  also  sitteth  at  the  right  hand  of  God,  who  likewise 
intercedeth  for  us  :  Who  shall  separate  us  from  the  love  of 
Christ  ?"* 

2.  Who  teach  that  "  God  indeed  provides  the  believer 
with  powers  sufficient  for  persevering,  and  is  ready  to  preserve 
them  in  him  if  he  performs  his  duty :  all  things,  however, 
being  furnished  which  are  necessary  to  persevering  in  faith, 
and  which  God  willeth  to  supply  for  the  preservation  of  faith, 
it  always  depends  upon  the  freedom  of  the  will  whether  he  will 
persevere,  or  not  persevere  :"  For  this  opinion  contains  man- 
ifest Pelagianism  ;  and,  while  it  willeth  to  make  men  free  makes 
them  sacrilegious,  contrary  to  the  perpetual  agreement  of  the 
evangelical  doctrine,  which  deprives  men  of  all  ground 
(matrriam)  for  glorying,  and  ascribes  to  divine  grace  alone 
the  praise  of  this  benefit ;  and  it  is  opposite  to  the  apostle, 
who  declares,  that  "  It  is  God  who  will  confirm  us  even  to 
the  end  blameless,  in  the  day  of  our  Lord  Jesus  Christ." 
1  Cor.  i.  S.t 

*  Luke  xxli.  32.  1  Peter  i.  5.  "  Because  the  frailty  of  man  without 
thee  cannot  but  fall,  keep  us  ever  by  thy  help  from  all  things  hurtful." 
Col.  XV.  after  Trinity,  Church  of  England. 

t  "Being  confident  of  this,  that  he  who  hath  begun  a  good  work  *  in 
you,  will  perform  it  until  thr-  day  of  Jesus  Christ..'"^  Phil.  i.  6.  If  it  de- 
pend absolutely  on  the  freedom  of  man's  will,  whether  he  will  pei-severe 
or  not,  liis  reliance  must  and  ought  to  be  placed  on  that  on  whicli  the 
whole  event  depends  ;  and  is  not  this  to  trust  our  own  hearts  ? 

12 


122  ARTICLES    OF    THE    SYNOD    OF    DORT. 

3.  Who  teach  that  "  True  beUevers  and  regenerate  persons 
may  not  only  fall  from  justifying  faith,  and  in  like  manner 
from  grace  and  salvation,  totally  and  finally,  but  likewise  that 
in  fact  (re  ipsa)  they  not  seldom  do  fall  from  it,  and  perish 
eternally  ;"  For  this  opinion  renders  vain  the  grace  itself  of 
justirication  and  regeneration,  and  the  perpetual  guardian  care 
{custodiam)  of  Christ,  contrary  to  the  expressive  words  of  the 
apostle  Paul,  Rom.  v.  8,  9.  "  If  Christ  died  for  us  while  we 
were  yet  sinners,  much  more  therefore,  being  now  justified 
through  his  blood,  we  shall  be  saved  from  wrath  by  him." 
And,  contrary  to  the  apostle  John,  1  John  iii.  9.  "  Every 
one  that  is  born  of  God  doth  not  commit  sin,  because  his  seed 
remaineth  in  liim  :  neither  can  he  sin,  because  he  is  born  of, 
God."  Also,  contrary  to  the  words  of  Jesus  Christ,  John  x. 
28,  29.  "  I  give  eternal  hfe  to  my  sheep,  and  they  shall 
never  perish,  neither  shall  any  one  tear  them  violently  out  of] 
my  hand  :  my  Father  who  gave  them  me  is  greater  than  all,  ' 
neither  can  any  one  tear  them  violently  out  of  my  Father's 
hand." 

4.  ^Vho  teach  that  "  True  believers  and  the  regenerate  may 
sin  the  sin  unto  death,  or  against  the  Holy  Spirit."  But  the 
same  apostle,  John,  chap.  v.  after,  in  the  16th  and  17th  verses, 
he  has  mentioned  those  who  sin  unto  death,  and  forbidden  to 
pray  for  them,  immediately,  ver.  18,  adds,  "We  know,  that 
whosoever  is  born  of  God,  sinneth  not,"  (namely,  in  that  kind 
of  sin)  "  but  he  that  is  born  of  God,  keepeth  himself,  and  that 
wicked  one  toucheth  him  not." 

5.  Who  teach  that  "  No  certainty  of  future  perseverance 
can  be  had  in  this  life,  without  special  revelation."  For,  by 
this  doctrine,  solid  consolation  is  taken  away  from  true  behev- 
ers  in  this  life,  and  the  doubting  of  the  papists  {jjontijicorum) 
brought  back  into  the  church.  But  the  holy  scriptiue  every 
where  requires  this  certainty,  not  from  special  and  extraordina- 
ry revelation,  but  from  the  peculiar  marks  of  the  children  of 
God,  and  the  most  constant  promises  of  God.  In  the  first 
place,  the  apostle  Paul,  Rom.  viii.  39.  "  No  created  thing 
can  separate  us  from  the  love  of  God,  which  is  in  Christ  Jesus 
our  Lord,"  and  1  John  iii.  24.  "  Whoso  keepeth  his  com- 
mandment remaineth  in  him,  and  he  in  him  ;  and  hereby  we 
know  that  we  remain  in  him  by  the  Spirit  which  he  hath  given 
us."* 

*  1  Joha  ii.  3,  4.  iii.  14.  18,  19.  Not  a  single  instance  can  be  adduced 
from  the  scriptui-e,  in  which  any  prophet  or  apostle  asci-H:s  his  own  assur- 
ance of  salvation  to  special  revelation,  or  to  any  thing  diiicr-.'j  from  what 


ARTICLES    OF    THE    SYNOD    OF    DORT.  123 

6.  Who  teach  that  "  The  doctrine  of  perseverance  and  the 
assurance  of  salvation,  from  its  nature  and  tendency,  {indole^) 
is  a  pillow  for  the  flesh,  and  injurious  to  piety,  good  conduct, 
prayers,  and  other  holy  exercises  ;  but  that  on  the  contrary  to 
doubt  concerning  it  is  laudable  :"  For  these  persons  shew 
themselves  to  be  ignorant  of  the  efficacy  of  divine  grace,  and 
of  the  operation  of  the  indwelling  Holy  Spirit  :  and  they 
contradict  the  apostle  John,  affirming  in  express  words,  1  John 
iii.  2, 3.  "  Beloved,  now  are  we  the  sons  of  God  ;  but  it  doth 
not  yet  appear  what  we  shall  be :  we  know,  however,  that 
when  he  shall  be  revealed,  we  shall  be  hke  him,  because  we 
shall  see  him  as  he  is.  And  whoso  hath  this  hope  in  him, 
purifieth  himself,  even  as  he  is  pure."  They  are  moreover, 
confuted  by  the  examples  of  the  saints  in  the  Old  as  well  as 
in  the  New  Testament,  who,  though  they  were  certain  of  their 
own  perseverance  and  salvation,  vrere  nevertheless  asiduous 
in  prayers,  and  other  pious  exercises. 

7.  Who  teach  that  "  The  faith  of  temporary  believers  doth 
not  differ  from  justifying  and  saving  faith,  except  in  duration 
alone  :"  For  Christ  himself,  Matt.  xiii.  20.  and  Lukeviii.  13, 
&c.  besides  this,  manifestly  constituted  a  threefold  distinction 
between  temporary,  and  true  believers,  as  he  says,  those  re- 
ceived the  seed  in  stony  ground  ;  these  in  good  ground,  or  "  an 
honest  heart :"  //lo&e  are  without  root ;  these  have  a  firm  root : 
those  are  destitute  of  fruit ;  these  bring  forth  their  fruit  in  divers 
measure,  constantly  or  perseveringly.* 

8.  Who  teach  that  "  It  is  not  absurd,  that  the  first  regene- 
ration being  extinct,  man  should  be  again,  yea,  more  often 
regenerated  :''|  For  by  this  doctrine  they  deny  the  incorrup-  • 
tibility  of  the  seed  of  God,  by  which  we  are  born  again  ; 
contrary  to  the  testimony  of  the  apostle,  1  Pet.  i.  23.  "  Being 
born  again,  not  of  corruptible  seed,  but  of  incorruptible." 

9.  AVho  teach  that  "  Christ  doth  in  no  wise  pray  for  the 
infallible  perseverance  in  faith  of  believers:"  For  they 
contradict  Christ  himself,  who  says,  Luke  xxii.  32.  "  I  have 
prayed  for  thee  (Peter)  that  thy  laith  fail  not,"  and  John  the 

he  exhorts  others  to,  in  order  to  obtain  and  retain  the  same  assurance. 
This  concludes  at  least  as  strongly  at^oinst  those,  who  gi-ound  their  asi.ur- 
ance  on  dreams,  visions,  and  impressions,  of  whatever  kind  ;  as  those  who 
say,  it  can  only  he  enjoyed  by  immediate  revelation. 

*  "  The  foolish  virgins  took  their  lamps  but  no  oil  with  them.  The 
wise,  took  oil  in  their  vessels,  wi'h  their  lamps."  Matt.  xxv.  4,  5.  ] 
John  ii.  19. 

t  This  is  a  ground,  that  modern  opposers  of  the  doctrine  not  only  dis- 
claim, but  charge  it  erroneously  as  an  error,  which  the  Calvinists  maintain. 


124        ARTICLES  OF  THE  SYNOD  OF  DORT. 

Evangelist,  testifying,  John  xvii.  20.  that  Christ  prayed,  not 
only  for  the  apostles,  but  likewise  for  all  who  shall  believe 
through  their  words  :  ver.  11.  "  Holy  Father,  keep  them  thro' 
thy  name  :"  and  ver.  15.  "I  pray  not  that  thou  mayest  take 
them  out  of  the  world,  but  that  thou  shouldest  keep  them  from 
evil." 


CONCLUSION. 


And  this  is  a  perspicuous,  simple,  and  ingenuous  declara- 
tion of  the  orthodox  doctrine  concerning  the  five  controverted 
articles  in  Belgium,  and  a  rejection  of  the  errors  by  which  the 
Belgic  churches  have  for  some  time  been  disturbed,  which  the 
Synod,  having  taken  from  the  word  of  God,  judges  to  be 
agreeable  to  the  confessions  of  the  reformed  churches. 
Whence  it  clearly  appears,  that  they,  whom  it  by  no  means 
became,  purposed  to  inculcate  on  the  people,  those  (articles) 
which  are  contrary  to  all  truth,  equity,  and  charity. 

(Namely,)  That  the  doctrine  of  the  reformed  churches, 
"  concerning  predestination,  and  the  heads  connected  with  it, 
(anexis  ei)  by  its  own  proper  nature  (genio)  and  impulse, 
draws  away  the  minds  of  men  from  all  piety  and  religion  ;* 
that  is  the  pillow  of  the  flesh  and  of  the  devil,  the  citadel  of 
Satan,from  which  he  lies  in  ambush  (insidietur)  for  all,  wounds 
very  many,  and  fatally  pierces  through  many,  as  well  with 
javelins  of  desperation  as  of  security  :  That  the  same  doc- 
trine makes  God  the  author  of  sin,  unjust,  a  tyrant,  a  hypocrite ; 
nor  is  it  any  other  than  interpolated  Stoicism,  Manicheism, 
Libertinism,  and  T urc'ism  {Twcismumi'f     That  it  renders 

*  Two  things  clearly  appear  from  this  passage,  1.  The  Remonstrants 
assumed  it  as  midoubted,  that  the  predestination  which  they  opposed  with 
its  connected  heads  of  doctrine,  was  genei-ally  held  by  the  reformed  church- 
es, including  the  cliurch  of  England.  And  2.  They  injuriously  charged 
it  with  involving  those  very  consequences,  which  they  who  contend  that 
tlie  church  of  England  is  not  Calvinistic,  charge  on  the  doctrine  of  those 
whom  they  call  Calvinists. 

t  The  chapter  in  the  "  Refutation  of  Calvinism,"  shewmg  "  that  the 
earliest  heretics  maintained  opinions  greatly  resembling  the  peculiar  tenets 
of  Calvinism;"  comes  far  short  it  seems  of  the  charges  brought  by  the 
Remonstrants  against  the  doctrine  of  predestination,  as  held  by  the  reform-' 
ed  churches  including  that  of  England  among  the  rest.  That  doctrine,  as 
held  in  these  churches,  was  not  only  Manicheism,  but  heathen  Stoicism, 
infidel  Libertinism,  and  Mohammedism.  But  it  is  fai-*  more  easy  to  bring 
accusations  against  any  tenet  or  body  of  men,  tlian  satisfactorily  to  prove 


ARTICLES    OF    THE    SYNOD    OF    DORT.  125 

I  men  secure,  as  being  persuaded  that  it  does  not  hinder  the 
[salvation  of  the  elect,  in  what  manner  soever  they  hve  ;  and 
jthey  can  with  safety  perpetrate  the  most  atrocious  crimes  : 
That  it  does  not  profit  the  reprobate,  as  to  salvation,  if  they 
should  truly  do  all  the  works  of  the  saints  :  That  by  the  same 
(doctrine)  it  is  taught,  that  God  by  the  bare  and  mere  deter- 
mination (^niido  piirnqiie  arbitrio)  of  his  will,  without  any 
respect,  views  {intuitu)  of  the  sin  of  any  man,  predestinated 
and  created  the  greatest  part  of  the  world  to  eternal  damna- 
tion :  That  in  the  same  manner  as  election  is  the  fountain 
and  cause  of  faith  and  good  works,  reprobation  is  the  cause 
of  infidelity  and  impiety  :  That  many  unoffending  [innoxtod) 
infants  of  believers  are  violently  torn  away  from  the  breasts 
of  their  mothers,  and  tyrrannically  precipitated  into  hell  ;  so 
that  neither  baptism,  nor  the  prayers  of  the  church  at  their 
baptism,  profit  them."* 

Also  those  very  many  other  things  that  are  of  the  same 
kind,  which  the  reformed  churches  not  only  do  not  acknow- 
ledge, but  which  they  detest  with  their  whole  soul  {pectore.) 
Wherefore,  this  Synod  of  Dordrecht,  obtests  by  the  name  of 
the  Lord,  all  as  many  as  piously  call  on  the  name  of  our 
Saviour  Jesus  Christ,  that  they  would  judge  concerning  the 
faith  of  the  reformed  churches,  not  from  the  calumnies  heaped 
together  from  this  and  the  other  quarter  {hinc  inde^)  nor  even 
from  the  private  sayings  of  certain  individuals,  as  well  ancient 
as  modern  doctors,  quoted  often,  either  unfaithfully,  or  wrested 
{detortis)  into  a  foreign  meaning  ;  but  from  the  public  con- 
fessions of  those  churches,  and  from  this  declaration  of  the 
orthodox  doctrine,  confirmed  by  the  unanimous  consent  of  all, 
and  every  one  of,  the  members  of  this  whole  Synod.  It  then 
{deinde)  seriously  admonishes  the  calumniators  themselves, 
to  consider  how  heavy  a  judgment  of  God  they  may  be  about 
to  suffer,  who,  against  so  many  churches,  against  so  many 
confessions  of  churches,  bear  false  witness,  disturb  the  con- 
sciences of  the  weak,  and  diligently  employ  themselves 
{satagunt)  to  render  the  society  of  true  believers  suspected.^ 

them.  The  S7nod  of  Dort  did  not  at  all  shrink  from  proclaiming,  that 
such  charges  had  been  brought ;  and  they  were  satisfied,  and  on  good 
ground,  that  they  had  fully  demonstrated  them  to  be  unfounded. 

*  The  language  of  these  accusations  is  so  horridly  irreverend,  that  if  it 
had  not  l^een  actually  used  by  the  Remonstrants,  it  could  hardly  have 
been  thus  brought  forward;  and  notlung  but  to  shew  the  real  spirit  of 
these  controversialists,  could  excuse  the  repeating  of  it,  either  by  the  Sy- 
nod, or  in  this  publication. 

t  This  solemn  warning  is  quite  as  seasonable  in  Britain  at  present,  as  it 
was  in  Belgium  in  the  seventeenth  century. 

12  + 


126  ARTICLES    OF    THE    SYNOD    OF    DOMi 

Lastly,  this  Synod  exhorts  all  their  fellow  ministers  in  the 
gospel  of  Christ,  that  in  the  treating  {pertractione)  of  this 
doctrine,  they  would  walk  piously  and  religiously  in  the  schools 
and  in  the  churches  ;  and  apply  it,  whether  by  tongue  or  pen, 
to  the  glory  of  the  divine  name,  to  holiness  of  life,  and  tQ  the 
consolation  of  alarmed  souls,  that  they  may  not  only  think, 
but  speak,  with  the  scripture,  according  to  the  analogy  of  faith  : 
finally,  that  they  would  abstain  from  all  those  phrases  which 
exceed  the  prescribed  limits  of  the  genuine  sense  of  the  holy 
scriptures,  and  that  might  afford  a  just  handle  to  perverse 
sophists  of  revihng,  or  even  calumniating  the  reformed  church- 
es. May  Jesus  Christ,  the  Son  of  God,  who,  sitting  at  the 
right  hand  of  the  Father,  bestows  gifts  on  men^  sanctify  us  in 
truth ;  lead  those  to  the  truth  who  err ;  shut  the  mouths  of 
those  who  calumniate  the  holy  doctrine  ;  and  endow  the  faith- 
ful ministers  of  his  word,  with  a  spirit  of  wisdom  and  discretion, 
that  all  their  eloquence  may  tend  to  the  glory  of  God  and  the 
edification  of  the  hearers.     Amen.* 


THE  DECISION  OF  THE  SYNOD  CONCERNING  THE  REMONSTRANTS. 

The  truth,  having  been,  by  the  grace  of  God,  thus  far  ex- 
plained and  asserted,  errors  rejected  and' condemned,  and 
iniquitous  calurrinies  refuted  :  this  Synod  of  Dort,  (according 
to  the  duty  which  is  farther  incumbent  upon  it,)  seriously, 
earnestly^  and  by  the  authority,  which,  according  to  the  word 
of  God,  it  possesses  over  all  the  members  of  its  churches,  in 
the  name  of  Christ,  beseeches,  exhorts,  admonishes,  and  en- 
joins all  and  every  one,  of  the  pastors  of  the  churches  in 
confederated  Belgium  ;  the  doctors  and  rectors  of  the  acade- 
mies and  schools  ;  and  the  magistrates,  and  indeed  all 
universally,  to  whom,  either  the  care  of  souls^  or  the  discipline 
of  youth  is  committed,  that,  casting  away  the  five  known 
articles  of  the  Remonstrants,  which  are  erroneous,  and  mere 
hiding  places  of  errors,  they  will  preserve  this  wholesome 
doctrine  of  saving  truth,  drawn  from  the  most  pure  fountain  of 

*  Can  any  thing  be  more  wise,  pious,  and  scriptural,  than  tliis  conclu- 
ding coujisel  and  prayer  ?  Who  can  deny,  that  many  called  Calvinists, 
by  neglecting  the  counsel  here  exhibited,  have  given  much  occasion  of  mis- 
apprehension, prejudice,  and  slander  to  opposers,  which  might  have  been 
avoided  ?  Who  can  object  to  this  counsel  ?  What  pious^mind  will  re- 
fuse to  add  his  hearty  Amen,  to  the  closing  prayer  ? 


ARTICLES    OF    THE    SYNOD    OF    DORT.  127 

the  divine  word,  sincere  and  inviolate;  according  to  their 
ability  and  office,  propound  and  explain  it  faithfully  to  the 
people  and  youth  ;  and  diligently  declare  its  most  sweet  and 
beneficial  use  in  life,  as  well  as  in  death :  that  they  instruct 
those  of  different  sentiments,  those  who  wander  from  the  flock, 
and  are  led  away  by  the  novelty  of  opinions,  meekly  by  the 
evidence  of  the  truth,  "if  peradventure  God  will  give  them 
repentance  to  the  acknowledgment  of  the  truth:"  that,  re- 
stored to  a  sound  mind,  they  may  with  one  spirit,  one  mouth, 
one  faith  and  charity,  return  to  the  church  of  God  and  the 
communion  of  the  saints  :  and  that  at  length,  the  wound  of 
the  church  may  be  closed,  and  all  her  members  be  of  one  heart 
and  mind  in  the  Lord. 

But  moreover,  because  some  persons  having  gone  out  from 
among  us,  under  the  title  of  Remonstrants,  (which  name  of 
Remonstrants,  as  also  of  Contra-Remonstrants,  the  Synod 
thinks  should  be  blotted  out  by  a  perpetual  oblivion  ;)  and  the 
discipline  and  order  of  the  church  having  been  violated,  by 
their  endeavors  and  private  counsels  in  unlawful  ways  ;  and 
the  admonitions  and  judgments  of  their  brethren  having  been 
despised ;  they  have  grievously,  and  altogether  dangerously 
disturbed  the  Belgic  churches,  before  most  flourishing,  and 
most  united  in  faith  and  love,  and  in  these  heads  of  doctrine  : 
have  recalled  ancient  and  pernicious  errors,  and  framed 
new  ones  :  and  publicly  and  privately,  both  by  word  and  by 
writings,  have  scattered  them  among  the  common  people,  and 
have  most  vehemently  contended  for  them  :  have  made  neither 
measure  nor  end,  of  enveighing  against  the  doctrine  hitherto 
received  in  the  churches,  by  enormous  calumnies  and  re- 
proaches :  have  filled  all  things  every  where,  with  scandals, 
dissensions,  scruples  of  consciences,  and  inventions  {excogi- 
iationihus;)  to  which  great  crimes  certainly  against  faith,against 
love,  and  good  morals,  and  the  unity  and  peace  of  the  churches, 
as  they  could  not  justly  be  endured  in  any  man,  ought  neces- 
sarily to  be  animadverted  on,  in  pastors,  with  that  most  severe 
censure,  which  hath  in  every  age  {ahomni  (zvo)  been  adopted 
by  the  church  :  the  Synod  having  invoked  the  holy  name  of 
God,  and  honestly  conscious  of  its  authority  from  the  word  of 
God  ;  treading  in  the  footsteps  as  well  of  ancient  as  of  recent 
Synods,  and  fortified  by  the  authority  of  the  most  Illustrious 
the  States  General,  declares  and  judges,  that  those  pastors, 
who  have  yielded  themselves  leaders  of  parties  in  the  church, 
and  teachers  of  errors,  and  of  a  conupt  religion,  and  of  the 
Tended  unity  of  the  church,  and  of  most  grievous  scandals, 


128  ARTICLES    OF    THE    SYNOD    OP    DORT. 

and  moreover,  having  been  summoned  before  this  Synod,  of 
intolerable  obstinacy  against  the  decrees  of  the  supreme  au- 
thority made  known  by  this  Synod,  and  also  against  the 
venerable  Synod  itself,  be  accounted  convicted  and  guilty 
persons. 

For  which  causes,  in  the  first  place,  the  Synod  interdicts 
the  before  cited  persons  from  every  ecclesiastical  service,  and 
abdicates  them  from  their  offices,  and  judges  them  even  to  be 
unworthy  of  academical  functions,  until  by  earnest  repentance, 
abundantly  proved  by  words  and  deeds,  and  contrary  exertions, 
ihey  satisfy  the  church,  and  be  truly  and  fully  reconciled  with 
the  same,  and  received  to  her  communion  ;  which  for  their 
own  good,  and  for  the  joy  of  the  whole  church,  we  peculiarly 
(unice)  desire  in  Christ  our  Lord.  But  the  rest,  of  whom  the 
knowledge  hath  not  come  to  this  national  Synod,  the  Synod 
commits  to  the  Provincials,  the  Classes,  and  the  Presbyteries, 
after  the  received  order ;  that  they  may  take  care  that  the 
church  at  present  receive  no  detriment,  nor  fear  it  here- 
after. Let  them  discriminate  with  the  spirit  of  prudence, 
the  followers  of  these  errors ;  Let  them  abdicate  the 
refractory,  the  clamorous,  the  factious,  the  disturbers,  as 
soon  as  possible,  from  ecclesiastical  offices,  and  those  of 
the  schools  which  belong  to  their  knowledge  and  care  : 
and  let  them  be  admonished  that,  without  any  interposed 
delay,  after  the  reception  of  the  decision  of  this  national  Synod, 
having  obtained  the  authority  of  the  magistrate,  in  order  to  it, 
they  assemble  (for  this  purpose)  lest  the  evil  should  increase 
and  be  strengthened  by  delay.  Let  them,  with  all  lenity,  by 
the  duties  of  love,  by  patience,  excite  those  who  have  fallen 
or  been  carried  away,  by  infirmity  and  the  fault  of  the  times, 
and  perhaps  hesitate  in  lighter  matters,  or  are  even  dissentient, 
but  quiet,  of  blameless  life,  tractable,  to  true  and  perfect  con- 
cord with  the  church :  yet  so,  that  they  may  diligently  take 
«ire  that  they  do  not  admit  any  to  the  sacred  ministry,  who 
refuse  to  subscribe  these  synodical  constitutions  of  the  declar- 
ed doctrine,  and  to  teach  it :  that  they  even  retain  no  one,  by 
whose  manifest  dissention  the  doctrine  approved  with  such 
agreement  in  this  Synod  may  be  violated,  and  the  tranquillity 
of  the  churches  again  disturbed. 

Moreover,  this  venerable  Synod  seriously  admonishes  all 
ecclesiastical  assemblies,  most  diligently  to  watch  over  the 
flocks  committed  to  them,  and  maturely  to  go  and  meet  all 
innovations  privily  springing  up  in  the  church,  and  pull  them  up, 
as  it  were  tares,  out  of  the  field  of  the  Lord  :  that  they  attend 


I 


ARTICLES    OF    THE    SYNOD    OF    DORT.  129 

to  the  schools,  and  the  conductors  {moderatoribus)  of  schools, 
lest  any  things,  from  private  sentiments  and  depraved  opinions, 
having  been  instilled  into  the  youth,  destruction  should  after- 
wards be  produced  to  the  church  and  the  repubhc. 

Finally,  thanks  having  been  reverently  given  to  the  most 
Illustrious  and  very  powerful  the  States  General  of  Belgium, 
because  they  in  so  necessary  and  seasonable  a  time,  clemently 
gave  succour  to  the  afflicted  and  declining  interests  of  the 
church,  by  the  remedy  of  the  Synod  ;  that  they  received  the 
upright  and  faithful  servants  of  God  under  their  protection^ 
and  ^^'illed  that  the  pledge  of  every  blessing  and  the  divine 
presence,  the  truth  of  his  word  should  be,  in  a  holy  and  reli-^ 
gious  manner,  preserved  in  their  dominions  ;  that  they  spared 
no  labor  or  expense,  to  promote  and  complete  such  a  work  ; 
for  which  extraordinary  benefits,  the  Synod,  with  its  whole 
heart,  prays  for  the  most  abundant  recompense  on  them  from- 
the  Lord,  both  publicly  and  privately,  both  spiritual  and  tem- 
poral. And  the  Synod  indeed  most  strenuously  and  humbly 
asketh  the  same  most  clement  lords,  to  will  and  command 
that  this  salutary  doctine,  most  faithfully  expressed  according 
to  the  word  of  God,  and  the  consent  of  the  reformed  churches^ 
be  alone,  and  publicly  heard  in  these  regions  ;  to  drive  away 
all  privily  springing  up  heresies  and  errors,  and  repress  unquiet 
and  turbulent  spirits,  that  they  would  go  to  approve  themselves 
the  true  and  benign  nursing  fathers  and  tutors  of  the  church  ;: 
that  they  would  determine  that  the  sentence,  according  to  the 
ecclesiastical  authority  confirmed  by  the  laws  of  the  country, 
be  vahd  against  the  persons  before  spoken  of;  and  that  they 
would  render  the  Synodical  constitutions  immoveable  and 
perpetual,  by  the  addition  of  their  own  decision  (calculo.) 

On  this  conclusion  a  few  remarks  may  be  useful. 

Conceding,  that  there  were  things  unjustifiable  in  the  de- 
cisions made,  and  the  measures  adopted  by  the  Synod,  I  would 
inquire,  whether  all  the  blame  in  the  whole  of  that  lamentable 
contest,  was  on  one  side?  Whether  the  conduct  of  the 
Remonstrants  were  not  as  remote  at  least  from  a  conciliatory 
spirit,  as  the  members  of  the  Synod  1  And  whether,  in  case 
the  Remonstrants  had  been  victorious,  they  would  have  made 
a  more  Christian  use  of  their  victory  and  authority  than  the 
Synod  did  ?  I  never  yet  knew  or  read  of  an  eager  and  pertina^i 
cious  contest,  in  which  both  parties  were  not  greatly  culpable  ; 
and  in  many  instances,  it  is  not  easy  for  an  impartial  observer 
to  determine  on  which  side  the  greatest  degree  of  criminality 
rests  ;  only  where  other  motives  or  prejudices  do  pot  counter-* 


130  ARTICLES    OF   THE    SYNOD    OF    DORT. 

act,  the  suffering  party  is  generally  favored  and  excused  ; 
and  still  more,  when  the  motives,  sentiments,  or  prejudices  of 
the  persons  concerned  are  on  his  side.  The  Remonstrants, 
and  all  who  ever  since  have  favored  them,  thro\A^  the  whole 
blame  of  the  contest,  both  of  the  management,  rpsult,  and 
consequences  of  it,  on  the  Synod  ;  and  as  the  Remonstrants 
were,  in  the  first  instance  at  least,  the  chief  sufferers,  and  as 
their  tenets  are  generally  more  favored  than  those  of  the  Synod, 
the  public  mind  has  greatly  favored  the  cause  of  the  suffering 
party.  Yet  the  Synod  and  its  supporters  seem  very  confident, 
that  the  Remonstrants  exclusively  were  in  fault,  and  consider 
their  conduct  as  intolerably  haughty  and  pertinacious.  But 
will  not  an  impartial  judge,  would  not  one,  who  had  no 
sympatliy  with  either  party,  no  partiality  or  prejudice,  as  to 
the  five  points  of  doctrine,  on  either  side,  (if  such  a  man  can 
be  found  on  earth,)  v/ould  he  not  fairly  divide  the  criminality? 
At  least  would  he  not  allot  nearly  one  half  of  it  to  the  one,  and 
one  half  to  the  other  ?  Nay,  might  he  not  allot  the  greater 
part  to  the  Remonstrants  ?  Thus,  in  all  other  contests,  which 
have  terminated  in  incurable  separations,  the  charge  of  schism 
has  been  brought  with  the  utmost  confidence  (if  not  bitterness) 
by  each  party  against  its  opponent ;  and,  except  in  one  solitary 
instance,  nearly  with  equal  justice.  I  say,  one  instance 
excepted ;  for  beyond  all  doubt,  on  the  broad  ground  of 
scripture,  in  the  separation  of  protestants  from  the  Roman 
church,  all  the  guilt  of  schism  rested  with  that  corrupt  body, 
which  excluded  from  its  communion  all  those,  who  would  not 
worship  creatures,  or  conform  to  Anti  Christian  observances  ; 
and,  in  many  ways,  made  it  the  duty,  the  absolute  duty,  of  all 
the  true  worshippers  of  God  through  Christ  Jesus,  to  come 
forth  and  be  separate.  But  perhaps  this  is  the  only  exception. 
I  would  by  no  means  exclude  schism  from  the  vocabulary 
of  sins,  of  great  and  grievous  sins,  as  many  seem  disposed  to 
do.  Pride,  ambition,  obstinacy,  and  self-will,  and  other  very 
corrupt  passions,  powerfully  influence  both  those,  who  by 
spiritual  tyranny,  would  lord  it  over  other  men's  consciences, 
and  impose  things  not  scy^iptural, if  not  directly  anti-scripturaU 
as  terms  of  communion,  or  even  of  exemption  from  pains  and 
penalties ;  and  also  on  those,  who  on  slight  grounds  refuse 
compliance,  where  the  requirement  is  not  evidently  wrong  ; 
and  then  magnify  by  a  perverse  ingenuity,  into  a  most  grievous 
evil,  some  harmless  posture,  or  garb,  or  ceremony.  If  the 
one  party  would,  humbly  and  meekly,  without  desiring  to 
arrogate  a  power  not  belongingto  man,  desist  from  peremptorily 


ARTICLES    OF    THE    SYNOD    OF    DORT.  131 

requiring  such  things  as  are  doubtful,  and  liable  to  be  misunder- 
stood, and  so  scrupled  by  upright,  peaceable,  and  conscientious 
persons  :  and  if*  the  other  party  would  determine  to  comply, 
as  far  as  on  much  previous  examination  of  the  scripture,  with 
prayer,  and  teachableness,  they  conscientiously  could  do  it; 
tiie  schism  might  be  prevented,  and  all  the  very  bad  effects  of 
the  church  of  Christ  being  thus  rent  and  split  into  parties 
prevented.  For  these  several  parties  are  generally  more 
eager  in  disputing  with  each  other,  than  "  contending  for  the 
faith  once  delivered  to  the  saints  ;"  in  making  proselytes,  than 
in  seeking  the  conversion  of  sinners  ;  and  in  rendering  their 
opponents  odious  and  ridiculous,  than  in  exhibiting  our  holy 
religion  as  lovely  and  attractive  to  all  around  them.  In  these 
things,  their  zeal  spends  itself  to  no  good  purpose. 

As  to  the  existing  divisions,  it  appears  to  me,  on  long  and 
patient  investigation,  that  they  originated  from  very  great 
criminality  on  both  sides  ;  nor  am  I  prepared  to  say,  on  which 
side  it  was  the  greater ;  and  that  there  is  criminality  on  both  sides, 
in  the  continuance  of  them,  and  still  more  in  the  increase  of  them ; 
in  which  the  heaviest  hes  on  those  who  hastily,  and  on  very 
doubtful  or  inadequate  grounds,  make  new  separations.  Yet  as 
to  the  general  division  of  the  Christians  in  England,  into  church- 
men and  dissenters,  it  appears  to  me,  that  in  present  circum- 
stances neither  individuals,  nor  pubhc  bodies,  can  do  any  thmg 
to  terminate  it;  nor  till  some  unforeseen  event  make  way  for  a 
termination,  by  means,  and  in  a  manner,  of  which  little  con- 
ception can  previously  be  formed.  In  the  mean  while,  it  seems 
very  desirable  to  abate  acrimony  and  severity,  and  to  differ, 
where  v/e  must  differ,  in  a  loving  spirit ;  and  to  unite  with 
each  other  in  every  good  work,  as  far  as  we  can  conscien- 
tiously. It  is  in  my  view  in  this  case,  precisely  the  same  as 
it  was  with  the  Synod  of  Dort  and  the  Remonstrants;  each 
party  throws  the  whole  blame  on  the  other  ;  but  impartiality 
would,  I  think,  nearly  allot  half  to  the  one,  and  half  to  the 
other.  True  Cfftistians  of  every  description,  live,  surrounded 
with  ungodly  men,  nay,  such  as  are  profane,  and  inunoral,  and 
contentious,  yet  they  generally  are  enabled  to  liye  peaceably 
with  them  all.  How  is  it  then,  that  they  cannot,  on  the  same 
principles,  bear  with  each  other,  when  differences  in  merely 
the  circumstances  of  religion  are  the  only  ground  of  disputa- 
tions, bickerings,  and  contests  1  "  Whence  come  lightings 
among  them?" 

2.  A  large  proportion  of  that,  which  at  present  woulb  de 
disapproved,  if  not  reprobated,  in  the  concluding  decision  of 


132  ARTICLES    OP    THE    SYNOD    OF    DORT. 

the  Synod  of  Dort,  and  in  its  effects,  must  be  considered,  by 
every  impartial  and  well  informed  person,  as  pertaining  to 
that  age,  and  those  which  had  preceded  it.  The  authority  of 
such  conventions  to  determine  points  of  theology,  to  enforce 
their  decisions  by  ecclesiastical  censures,  interdicts,  and 
mandates,  such  as  this  conclusion  contains,  had  not  been 
called  in  question,  at  least  in  any  great  degree,  by  any  of  the 
reformers  or  reformed  churches.  It  was  the  general  opinion, 
that  princes  and  states  ought  to  convene  councils  or  assemblies, 
when  needed  ;  and,  as  far  as  hope  was  given  of  such  councils 
being  convened,  they  generally  acted  on  this  principle.  They 
considered  the  ruling  powers  as  invested  with  the  right  of 
authorising  these  conventions,  to  cite  before  them  the  persons 
whose  tenets  and  conduct  gave  occasion  of  convening  them; 
and  of  animadverting  on  them  as  contumacious,  if  they  refused 
to  appear,  or  to  submit  to  the  decisions  of  the  majority.  And 
they  regarded  it  as  a  great  advantage,  when  the  secular  power 
would  concur  in  carrying  into  effect,  their  censures,  exclusions, 
or  requirements.  These  points  had  been  almost  unanimously  ' 
assumed  as  indisputable,  from  the  dawn  of  the  reformation,  to 
the  time  of  this  Synod,  both  on  the  continent,  and  in  Britain  ; 
and  little  had  been  advanced,  in  direct  opposition  to  the  justice 
of  proceeding  still  further  to  punish  the  refractory  with  pains 
and  penalties.  The  vanquished  party  indeed  generally  com- 
plained, and  remonstrated  with  sufficient  acrimony,  yet,  when 
the  tables  were  turned,  and  they  acquired  a  victory,  they  used 
their  superiority  in  the  same  manner,  and  sometimes  even 
with  still  greater  severity.  How  far  all  this  was  criminal, 
unscriptural,  unreasonable,  or  not,  is  by  no  means  the  present 
question ;  but  how  far  the  Synod  of  Dort  went  beyond  the 
precedents  of  former  times,  and  of  other  countries. 

3.  Thus  far  as  it  seems  to  me  at  least,  the  case  is  clear, 
and  to  an  impartial  mind  not  difficult :  but  how  far  the  whole 
of  this  procedure,  either  in  this  Synod  or  in  other  similar 
cases,  on  the  continent  and  in  our  land,  was  wrong,  in  toto  or 
in  jjartt :  whether  the  whole  must  be  reprobated  together,  or 
only  some  part  of  it ;  or  where  the  line  should  be  drawn,  arfe 
questions  of  greater  difficulty,  on  which  men  in  general  will 
decide  according  to  the  prevailing  sentiments  of  the  day,  and 
those  of  that  part  of  the  visible  church  to  which  they  belong. 
Yet,  I  would  venture,  with  a  kind  of  trepidation,  and  with  much 
diffidence,  to  drop  a  few  hints  on  the  subject :  the  result  of 
very  much  reflection,  during  a  long  course  of  years,  with  what 
other  aid  I  could  procure,  in  addition  to  the  grand  standard  of 
truth  and  duty,  of  principle  and  practice,  to  men  of  all  ranks, 


ARTICLES    OF    THE    SYNOD    OF    DORT.  133 

ndividually,  or  in  corporate  bodies,  the  Oracles  of  God." 
It  must,  as  it  appears  to  me,  be  incontrovertible,  that  penal 
jneans,  of  whatever  kind,  are  wholly  inadmissible,  in  matters 
purely  religious  ;  and  in  which  the  persons  concerned  would 
,ct  peaceably,  if  not  irritated  by  opposition  and  persecution ; 
for  *'  oppression  in  this  case  often  maketh  a  wise  man  mad  ;" 
and  his  mad  conduct  is  ascribed  to  his  religious  pecuharitiesi 
when  it  originates  from  other  causes,  and  is  excited  by  oppres- 
sion. Punishments  can  have  no  tendency  to  enlighten  the 
understanding,  inform  the  mind,  or  regulate  the  judgment ; 
and  they  infalhbly  increase  prejudice,  and  tempt  to  resentment. 
They  may  indeed  make  hypocrites,  but  not  believers  ;  form- 
alists, but  not  spiritual  worshippers  ;  and  in  a  word,  they  are 
no  "  means  of  grace"  of  God's  appointment,  and  on  which  his 
blessing  may  be  expected  and  s?ipplicated.  "  The  weapons 
of  this  warfare  are  carnal,  not  mighty  through  God."  The 
judicial  law  of  Moses,  as  a  part  of  the  theocracy,  punished 
with  death  nothing  but  idolatry  and  blasphemy,  and  this  to 
prevent  the  contagion,  "  that  men  might  hear,  and  fear,  and 
do  no  more  such  wickedness  ;"  not  to  produce  conviction  or 
conformity:  and  no  penalty  in  other  things  was  appointed, 
where  the  pubHc  peace  was  not  interrupted,  and  God's  appoint- 
ed rulers  opposed.  In  the  New  Testament,  not  a  word 
occurs  on  the  subject ;  except  as  our  Lord  blamed  the  apostles 
when  they  forbad  one  to  cast  out  devils  because  he  followed 
not  with  them. 

Whatever  company,  in  any  nation,  can  give  proper  security 
that  they  will  act  as  peaceful  citizens  and  good  subjects,  has, 
I  apprehend,  a  right  to  the  protection  of  the  state,  whatever  its 
religious  opinions  or  observances  may  be  ;  provided  nothing 
grossly  immoral,  and  contrary  to  the  general  laws  of  the 
country,  be  practised  under  the  pretence  of  the  religion.  Yet 
the  murders,  human  sacrifices,  and  other  abominations  in  the 
East  Indies,  can  have  no  right  to  toleration,  nor  can  the 
toleration  be  by  any  means  excused.  Again,  whatever  may 
be  urged  in  favor  of  allowing  papists  full  liberty,  as  to  their 
superstitious  and  idolatrous  worship,  (for  so  it  doubtless  is,) 
this  should  be  done  in  their  case  with  peculiar  circumspection. 
But  to  grant  them  what  they  claim,  and  many  claim  for  them, 
as  emancipation^  and  which  means  nothing  else,  than  admission 
to  power  and  authority ;  seems  irreconcileable  to  wisdom 
either  human  or  divine.  It  is  an  essential  principle  of  popery, 
however  disguised  by  some,  and  lost  sight  of  by  otl^rs,  to 
tolerate  none  who  are  not  of  thai  church :  and  the  grant  of 

13 


134  ARTICLES    OF    THE    SYNOD    OF    DORT. 

power  to  them  till  this  principle  be  disavowed  by  bishops, 
vicars-general,  legates,  cardinals,  and  popes,  as  well  as  others, 
in  the  most  full  and  unequivocal  language,  is  to  liberate  lions, 
because  they  have  been  harmless  when  not  at  liberty  :  and 
the  event,  should  this  emancijjaiion  be  fully  conceded,  will  be, 
that  the  power  thus  obtained,  will  be  used  in  persecution,  of 
those  who  gave  it,  as  soon  as  it  has  acquired  a  proper  measure 
of  consolidation.  If  the  advocates  for  this  measure  in  our  land, 
wshould  they  prove  successful,  do  not  themselves  live  to  feel 
this,  their  posterity,  I  can  have  no  doubt,  will  know  it  by 
deplorable  experience.  Avowed  atheists  seem  also  inadmis- 
sible to  full  toleration  ;  as  incapable  of  being  bound  by  any 
obligation  of  an  oath,  or  of  an  affirmation,  as  in  the  sight  of 
God,  which  is  equivalant  to  an  oath.  How  far  some  kinds  of 
blasphemers  should  be  also  exempted,  may  be  a  question ; 
but  every  species  of  profaneness,  or  impiety,  is  not  direct 
blasphemy.  Yet  if  men  outrage,  or  expose  to  ridicule  or 
odium,  the  most  sacred  services  of  the  religion  of  the  country, 
or  if  pubhc  instructors  inculcate  immoral  principles ;  they 
may,  as  far  as  I  can  see,  be  restrained,  so  that  the  mischief 
may  be  prevented ;  though  perhaps  without  further  punishment, 
except  for  actual  violation  of  the  peace.  Every  collective 
body,  however,  has  an  indisputable  right  to  prescribe  the  terms, 
on  which  men  shall  be  admitted  into  it,  either  as  members  of 
the  company,  or  in  an  official  capacity ;  and  if  it  have  funds 
at  its  disposal,  the  terms  on  which  men  shall  be  allowed  to 
receive  a  share  of  them  :  provided  that  they  who  join  them, 
do  it  voluntarily,  and  that  others  may,  without  molestation,  be 
permitted  to  decline  these  terms,  or  to  withdraw,  if  they,  after 
having  joined  them,  can  no  longer  conscientiously  comply. 
I  say,  a  rio-ht  indisputable  by  man,  yet  a  right,  for  the  use  of 
which  they  are  responsible  to  God  ;  and  the  abuse  of  which 
has  been  and  is  the  source  of  most  deplorable  consequences. 
If, however, the  Synod  of  Dorthad  onlyproceededto  exclude 
from  office,  public  teachers,  whether  of  congregations  or 
schools,  belonging  to  the  church  or  churches  established  in 
Belgium,  who  would  not  comply  with  the  terms  agreed  on  in 
the  Synod  ;  the  teniis  alone  would  have  been  the  proper  subject 
of  our  judgment,  and  not  this  exclusion,  provided  no  further 
punishment  had  been  inflicted.  But  this  exclusion  {ex  officio) 
would  of  course  be  also  {ex  benejicio)  or  from  the  emolument 
of  the  office.  And  how  far  this  would  have  been  justifiable,  I 
am  not  prepared  to  say  :  and,  indeed,  much  depended  on  the 
nature  of  their  funds,  and  the  tenure  on  which  they  were 


ARTICLES    OF    THE    SYNOD    OF    DORT.  135 

obtained  or  held.  But  one  thing  is  clear,  that  if  some 
reasonable  proportion  of  the  emolument  had  been  reserved  to 
those  who  were  excluded  trom  office,  so  long  as  they  conducted 
themselves  peaceably,  it  would  have  been  a  very  conciliatcry 
measure,  and  suited  to  give  a  convincing  testimony,  that  the 
glory  of  God,  the  peace  of  the  church,  the  cause  of  truth,  and 
the  salvation  of  souls  had  been  their  motives  and  object ;  and 
not  secular  and  party  interests. 

Inrespect  of  those  revenues  which,  having  been  appropriated 
to  religious  purposes  in  former  ages,  fell  into  the  hands  of 
those,  who  conducted  the  reformation  and  formed  establish- 
ments, it  cannot  reasonably  be  expected,  that  the  bodies  thus 
in  possession,  should  voluntarily  agree  to  share  them  with 
dissentients  :  but  in  revenues  raised  by  taxes,  on  the  present 
generation  for  the  purposes  of  supporting  religion,  and  other 
things  connected  with  it ;  equity  seems  to  require  that  a 
proportion  should  be  awarded  to  peaceful  dissentients,  of 
whatever  description,  according  to  the  sum  which  that  whole 
body  may  be  required  to  pay  towards  such  a  tax :  for  they 
who  contribute,  and  are  good  subjects,  and  can  give  a  pledge 
to  the  government  of  good  behavior,  ought,  in  all  reason,  to 
shai-e  the  benefit  in  proportion.* 

"When  the  teachers  of  congregations  and  of  schools, 
supported  by  the  revenues  of  thechurches  in  Belgium,  had  been 
excluded  or  suspended  from  their  office,  and  its  emolument, 
all  that  was  done  in  accession,  seems  to  have  beenunjustiiiable. 
The  excluded  party,  in  reason,  and  according  to  the  scripture, 
(though  not  according  to  the  general  sentiments  of  that  age,) 
were  entitled  to  full  toleration,  to  worship  God,  and  instruct 
others  either  as  preachers  or  teachers  of  schools,  npt  supported 
by  the  establishment,  provided  they  did  this  peaceably.  At 
most,  only  very  general  restrictions  should  have  been  required. 
But  such  teachers  of  separate  congregations,  and  of  schools, 
were  not  then  known,  or  at  least  not  recognized  :  nearly  all 
places  of  worship  and  schools,  were  in  the  hands  of  the 
estabhshed  authorities,  and  every  thing  attempted  must  be 
done  secretly,  and  then,  on  that  very  ground,  condemned  as  a 
conventicle  or  seditious  meeting. 

*  It  may  worthy  of  consideration,  bow  far  a  "rant  from  Parliament,  for 
building  churches  or  chapels  exclusively  for  the  establishment;  while  the 
public  at  lars^e  must  advance  thu.  money  frt>m  the  general  tax,  or  taxes,  is 
thus  consistent  with  strict  equity.  The  design  is  excellent  and  most 
desirable;  but  whether  it  would  not  be  more  unexceptionable,  if  a  propor- 
tionable  sum  were  granted  to  peaceable  dissenters,  for  the  building  or 
repairing  their  places  ojf  worship,  may  be  matter  of  inquiry  to  impartial 
legislators. 


136  ARTICLES    OF    THE    SYNOD    OF    DORT. 

Excommunication,  according  to  scripture,  is  nothing  more 
than  simple  exclusion  from  the  communion  of  the  church, 
"  Let  him  be  as  an  heathen  man,  and  a  publican  :"  except 
when  God  miraculously  by  his  apostles,  who  could,  in  that 
respect  "do  nothing  against  the  truth,  but  for  the  truth," 
inflicted  salutary  chastisements,  "  for  the  destruction  of  the 
flesh,  that  the  spirit  might  be  saved  in  the  day  of  the  Lord 
Jesus ;"  or  that  "  others  might  learn  not  to  blaspheme." 
But  when,  in  addition  to  such  an  exclusion,  many  heavy 
consequences  followed,  even  to  fines,  banishment,  imprison- 
ment, exclusion  from  the  common  benefits  of  society,  and 
even  death,  the  very  word  excommunication  became  dreadfnl 
and  hateful ;  and  the  relaxation  of  all  discipline,  nay,  almost 
its  annihilation,  has  been  the  consequence.  Restore  the 
matter  to  its  original  use  ;  let  the  communicants  become  such 
of  their  own  voluntary  choice,  admitted  on  a  simple  and 
credible  profession  of  those  things  in  which  Christianity 
consists;  and  let  them,  if  they  act  inconsistently,  be  excluded 
from  communion,  and  left,  in  their  former  state,  till  they  give 
proof  of  repentance  ;  considered  as  equally  entitled  to  good 
will  andgood  offices  in  temporal  things, as  our  other  neighbors; 
admitted  to  any  means  of  grace,  which  may  aid  their  recovery  ; 
conversed  with  in  every  way,  which  does  not  sanction  their 
misconduct ;  and  "  restored,"  if  it  may  be,  in  "  the  spirit  of 
meekness."  On  this  plan,  I  apprehend  discipline  might  again 
be  established,  and  great  benefit  arise  from  it.  But  they, 
who  cannot  inflict  miraculous  judgments,  surely  are  not 
authorized  to  attempt  other  punishment  of  excommunicated 
persons,  which  have  a  thousand  times  oftener  been  exercised 
against  the  truth,  than  for  the  truth. 

The  distinctions,  among  the  different  offenders,  and  the 
mandates  given  to  the  different  subordinate  classes,  and 
presbyteries,  appear  in  no  other  way  exceptionable,  than  as 
the  presbyterian  plan  will  of  course  be  objected  to,  both  by 
episcopahans  and  independents.  But  the  Synod,  as  it  has 
been  seen,  attempted  far  too  much ;  and,  forgetful  of  our 
Lord's  prohibition,  were  so  eager  to  root  up  the  tares,  that 
they  greatly  endangered  the  wheat  also. 


ARTICLES  OF  THE  SYNOD  OF  DORT.         137 


THE  APPROBATION  OF  THE  MOST  ILLUSTRIOUS  AND  VERY 
POWERFUL  LORDS  THE  STATES  GENERAL. 

The  States  General  of  Federated  Belgium,  to  all,  who  shall 
see  and  read  this,  health  (or  salvation,  salutem.)  We  make 
it  known  (that)  when,  in  order  to  take  away  those  lamentable 
and  pernicious  controversies,  which  a  few  years  since,  with 
great  detriment  to  the  republic,  and  disturbance  of  the  peace  of 
the  churches,  arose  concerning  the  known  five  heads  of  Chris- 
tian doctrine,  and  those  things  which  depend  on  them  ;  it 
seemed  proper  to  us,  according  to  the  order  in  the  church  of 
God,  and  thus  also  in  the  Belgic  church,  to  convene  at  Dor- 
drecht a  national  Synod  of  all  Federated  Belgium  ;  and  that 
this  might  be  celebrated  {celebrari)  with  the  greatest  fruit  and 
advantage  of  the  republic,  not  without  much  inconvenience 
{molestia)  and  great  expenses,  w^e  sought  for  and  obtained, 
unto  the  same,  very  many,  the  most  excellent,  learned,  and 
celebrated  foreign  theologians  of  the  reformed  church  ;  as  it 
may  be  seen  from  the  subscription  of  the  decrees  of  the  afore- 
said Synod,  after  each  of  the  heads  of  doctrine.  Moreover, 
our  delegates,  being  also  commissioned  {deputatis)  from  each 
of  the  provinces,  who  from  the  beginning  to  the  end  being 
present,  should  take  care,  that  all  things  might  there  be  handled 
in  the  fear  of  God,  and  in  right  order,  from  the  word  of  God 
alone,  in  agreement  to  our  sincere  intention.  And  when  this 
aforesaid  Synod,  by  the  singular  blessing  of  God,  hath  now- 
judged  with  so  great  a  consent  of  all  and  every  one,  as  well  of 
foreigners,  as  of  Belgians,  concerning  the  aforementioned  five 
heads  of  doctrine,  and  the  teachers  of  them  :  and  we,  having 
been  consulted  and  consenting,  published,  on  the  sixth  of  May 
last  past,  the  decrees  and  determination  affixed  to  these  pre- 
sents ;  we,  that  the  much  wished  for  fruits  from  this  great  and 
holy  work  (such  a  one  as  the  reformed  churches  have  never 
before  this  time  seen)  might  be  abundant  to  the  churches  of 
these  countries  ;  seeing  that  nothing  is  to  us  equally  desired 
and  cared  for  as  the  glory  of  the  most  holy  name  of  God,  and 
the  preservation  and  propagation  of  the  true  reformed  Chris- 
tian religion,  (wliich  is  the  foundation  of  prosperity  and  bond 
of  union  of  Federated  Belgium,)  as  the  concord,  the  tranquil- 
Hty,  and  the  peace  of  the  churches,  and  in  like  manner  the 
preservation  of  the  concord  and  communion  of  the  churches 
in  these  regions  with  all  foreign  reformed   churches,  from 

13* 


138  ARTICLES    OF    THE    SYNOD    OF    DORT. 

which  we  never  ought,  nor  are  able  to  separate  ourselves  ; 
havinj^  seen,  and  known,  and  maturely  exammed  and  weighed 
the  aibrementioned  judgment  and  decision  of  the  Synod,  we 
have  fully  in  all  things  approved  them,  confirmed  and  ratified 
them,  and  by  these  presents  we  do  approve  and  ratify  them  ; 
willing  and  enacting,  {staiuentes,)  that  no  other  doctrine  con- 
cerning the  aforesaid  five  heads  of  doctrine  be  taught  or 
propagated  in  the  churches  of  these  regions,  besides  that  which 
is  conformable  and  agreeable  to  the  aforesaid  judgment : 
enjoining  and  commanding  with  authority,  to  all  the  ecclesias- 
tical assemblies,  the  ministers  of  the  churches,  the  professors 
and  doctors  of  sacred  theology,  the  rulers  of  colleges,  and  to 
all  in  general,  and  to  every  one  without  exception,  [in  univer- 
sum,)  whom  these  things  can  in  any  way  concern  or  reach  unto, 
that,  in  the  exercise  of  their  ministerial  offices  and  functions, 
they  should  in  all  things  follow  them  faithfully,  and  sincerely 
conduct  them.selves  consistently  with  them.  And  that  this  our 
good  intention  may  every  where  be  fully  and  in  all  things  sat- 
isfied, (or  complied  with,)  we  charge  and  command  the  orders, 
governors,  the  deputies  of  the  orders,  the  counsellors,  and 
deputed  orders  of  the  provhices  of  Gueldria,  and  the  county  of 
Lutphan,  of  Holland,  West  Friezland,  Zeland,  Utrecht,  Frisia, 
Transisulania,  and  of  the  state  of  Groningen,  and  the  Omlan- 
dias,  and  all  their  officiaries,  judges,  and  justiciaries  that  they 
should  promote  and  defend  the  observation  of  the  aforesaid 
synodical  judgment,  and  of  those  "things  which  depend  on  i+ ; 
so  that  they  should  not  either  themselves  make  any  change  in 
these  things,  or  permit  it  by  any  means  to  be  done  by  others  ; 
because  we  judge,  that  it  ought  to  be  so  done,  to  promote  the 
glory  of  God,  the  security  and  safety  of  the  state  of  these  regions, 
and  the  tranquillity  and  peace  of  the  church.  Given  {actum) 
under  our  seal,  and  it  hath  been  sealed  by  the  sealing  of  the 
president,  and  the  subscription  of  our  secretary,  the  count  of 
Hague,  the  second  of  July,  in  the  year  1619. 

A.  Ploos. 
As  also  beneath,  By  the  mandate  of  the  aforesaid  High 

Mightinesses  the  States  General. 

Subscribed.     C.   Aerssen. 
And  in  that  space,  the  aforesaid  seal  was  impressed  on  red 
wax. 


On  this  document  it  must  be  again  obsei-ved,  that  the  meas- 
ure adopted  by  the  rulers  of  Belgium,  in  respect  of  the  decisions 


ARTICLES    OF    THE    SYNOD    OF    DORT.  139 

of  the  Synod  of  Dort,  ought  not  to  be  judged  according  to  the  gen- 
erally prevailing  sentiments  of  modern  times.  An  immense  re- 
volution in  opinion,  on  these  sul))ects,has  taken  place,  within  the 
last  two  centuries  :  and  to  render  these  rulers  and  this  Synod» 
amenable  to  what  we  may  call  siatules  long  after  enacted,  as 
if  whatever  there  was  wrong  in  the  conduct,  was  exclusively 
their  fault,  would  be  palpably  unjust.  "  Are  ye  not  partial  in 
yourselves,  and  are  become  judges  of  evil  thoughts."  Jam. 
ii.  4.  "  But  the  wisdom  from  above  is  without  jmrtialiiy.''^ 
Jam.  iii.  18.  The  genei-nl  principle  of  inducing,  by  coercive 
measures,  conformity  in  doctrine  and  worshij),  to  the  decisions 
of  either  councils,  convocations,  synods,  or  parliaments,  was 
almost  universally  admitted  and  acted  upon  to  a  later  period, 
than  that  of  this  Synod  ;  and  though  not  long  afterwards  it 
was  questioned,  and  in  some  instances  relinquished  ;  yet  it 
retained  a  very  general  prevalency,  for  at  least  half  a  century 
after  ;  nor  is  it  without  its  advocates,  even  in  the  reformed 
churches,  at  this  present  day.  Had  the  op])onents  of  the 
Synod  possessed  the  same  authority,  they  would  have  acted  in 
like  manner,  and  so  would  the  rulers  of  the  other  countries  in 
Europe.  The  exclusive  charge  therefore  against  the  meas- 
ures under  consideration,  must  be  laid  in  those  things,  which 
were  J) eculinr  in  their  proceedings. 

As  authority  and  compulsion  can  never  produce  conviction, 
or  any  regulation  of  the  mind  and  judgment ;  the  word  sin- 
cerely, in  this  state-paper,  is  very  improperly  used.  It  could 
not  indeed  reasonably  be  expected,  that  even  external  confor- 
mity to  so  exact  and  extensive  a  doctrinal  standard,  could  be 
generally  or  durably  accomplished  :.  but  to  suppose  that  any 
thing  beyond  this  would  be  the  result,  except  what  argument 
and  explanation,  and  appeals  to  the  scriptures,  in  the  arti- 
cles of  the  Synod  itself  coidd  effect,  was  evidently  most 
irrational :  yet  it  was  the  notion  of  the  times,  and  does  not 
still  appear  absurd  to  all  men,  even  in  protestant  countries. 

And  the  rulers  of  Belgiuni  adopted  and  ratified  the  decisions 
of  the  Synod,  as  approving  and  recommending  them  to  all 
the  persons  concerned  ;  and  giving  countenance  in  some 
measure  to  those  who  voluntarily  avowed  the  purpose  of  ad- 
hering to  them, and  leaving  others,  entirely  at  liberty,  to  decline 
these  terms,  whether  as  authorized  teachers  of  congregations 
or  of  schools,  but  no  further  molesting  them,  or  interfering  with 
their  pursuits  or  instructions  ;  their  conduct  might  have  been 
advocated,  especially,  if,  as  it  was  said  before,  some  fair  portion 
of  their  former  incomes  had  been  reserved  to  those,  who 


140  ARTICLES    OF    THE    SYNOD    OF    DORT. 

relinquished  their  situations,  rather  than  promise  to  conform, 
but  who  otherwise  behaved  as  peaceful  members  of  the  com- 
munity. But  by  absolute  authority  to  demand  of  all  entire 
conformity,  whether  voluntary  or  involuntary  ;  and  to  follow 
up  this  demand  by  the  secular  arm,  and  by  heavy  pui> 
ishments,  was  altogether  unjustifiable.  Yet,  except  the 
strictness  of  the  rule  itself,  what  country  almost  was  there  in 
Europe  at  that  time,  or  which  almost  of  either  the  rulers  or 
teachers  of  the  reformed  churches,  that  did  not  in  great 
measure  attempt  to  do  the  same  ?  So  that  while  authority,  in 
many  instances  repeatedly  shifted  sides,  which  ever  part  was 
uppermost,  its  religious  decisions  were  enforced  by  similar 
measures. 

"  The  reformers  dissented  from  almost  every  principle  of 
the  church  of  Rome,  but  this,  the  right  of  persecution  ;  and 
though  Luther  and  some  others  thought  it  rather  too  much  to 
hum  heretics,  all  agreed  that  they  should  be  restrained  and 
punished,  and  in  short,  that  it  was  better  to  burn  them  than  to 
tolerate  them.  The  church  of  England  has  burnt  protestantg 
for  heresy,  and  papists  for  treason.  The  church  of  Scotland, 
and  the  London  ministers  in  the  interregnum  declared  their 
utter  detestation  and  abhorrence  of  the  evil  of  toleration, 
patronizing  and  promoting  all  other  errors,  heresies,  and 
blasphemies  whatever,  under  the  abused  name  of  liberty  of 
conscience."  {Williams  on  Religious  Liberty,  Eclectic  Re- 
view.) 

The  main  point  in  this  quotation  is  indisputable ;  but  in 
respect  of  Luther  especially,  it  is  erroneous.  It  would, 
probably  be  difficult,  to  produce  an  instance,  in  which  this 
great  man  even  so  much  sanctioned  the  punishment  of  the 
wild  enthusiasts  and  deceivers  of  his  day,  except  where  the 
peace  of  society  rendered  the  interposition  of  the  magistrate 
indispensable.  "  At  the  same  time,  he  (Luther)  took  occasion 
to  reprobate  the  cruel  sufferings  inflicted  on  the  poor  wretches 
by  the  persecutions  of  the  ecclesiastical  rulers  ;  insisting  with 
the  utmost  precision  on  that  grand  distinction  of  which  this 
reformer  never  lost  sight ;  that  errors  in  articles  of  faith  were 
not  to  be  suppressed  by  fire  and  sword,  but  confuted  by  the 
word  of  God  ;  and  that  recourse  was  never  to  he  had  to  capital 
penalties,  except  in  cases  of  actual  sedition  and  tumult." 
(Milner's  Eccl.  Hist.  vol.  iv.  p.  1098.) 

"  His  worthy  friend  Lineus,  probably  in  a  state  of  irritation, 
had  asked  him,  Whetherhe  conceived  a  magistrate  to  be  justified 
in   putting  to  death  teachers  of  false  religion  ?    A  question, 


ARTICLES    OF    THE    SYNOD    OF    DORT.  141 

then  little  understood,  and  not  generally  agreed  upon  till  long 
afterwards.  I  am  backward,  replied  Luther,  to  pass  a  sentence 
of  death,  let  the  demerit  be  ever  so  apparent ;  For  I  am 
alarmed,  when  I  reflect  on  the  conduct  of  the  papists,  who 
have  so  often  abused  the  statutes  of  capital  punishments, 
against  heresy,  to  the  effusion  of  innocent  blood.  Among  the 
protestants,  in  process  of  time  I  foresee  a  great  probability  of 
a  similar  abuse,  if  they  should  now  arm  the  magistrate  with  the 
same  powers,  and  there  should  be  left  on  record  a  single 
instance  of  a  person  having  suffered  legally  for  the  propagation 
of  false  doctrine.  On  this  ground,  I  am  decidedly  against 
capital  punishment  in  such  cases  ;  and  think  it  quite  sufficient 
that  mischievous  teachers  of  religion  be  removed  from  their 
situations."     Milner's  Eccl.  Hist.  vol.  v.  p.  1100. 

But,  whatever  were  the  opinions  or  practice  of  those  times 
in  this  respect,  or  whatever  the  sentiments  of  any  in  our  times 
may  be,  it  seems  to  me  incontrovertible,  that  every  church,  or 
associated  company  of  Christians,  whether  as  a  national  estab- 
lishment, or  in  any  other  form,  has  a  right  (for  the  use  of  which 
they  are  responsible  to  God  alone)  to  appoint  the  terms  on 
which  such  as  voluntarihj  desire  it,  shall  be  admitted  to  com- 
munion with  them,  or  to  teach  as  pastors,  and  as  tutors  in 
their  schools  and  academies ;  to  refuse  admission  to  such  as 
do  not  agree  to  these  terms,  and  to  exclude  those  who  after- 
wards act  contrary  to  them.  And  if  they  have  funds,  which 
are  properly  their  own,  they  have  a  right  to  employ  these 
funds,  to  the  exclusive  support  of  such  as  voluntarily  concur 
with  them  ;  volenti  non  sit  injuria  :  and  it  is  absurd  to  deem 
those  compelled,  or  their  liberty  infringed,  who  of  their  own 
voluntary  will  choose  to  conform,  whether  under  an  establish- 
ment or  elsewhere.  The  Eclectic  Review  on  '  Gisborne  on 
the  Colossians,'  says,  "  Was  it  possible  for  the  author  of  these 
discourses  to  put  down  a  sentiment  so  just,  and  so  weighty  as 
this,  without  the  perception  of  its  censure  bearing  against  the 
rites  and  ceremonies  of  his  own  church?  Is  there  nothing  of 
will-worship  in  that  communion  ?  What  are  sponsors,  and 
the  sign  of  the  cross  in  baptism,  the  comjmlsion  to  kneel  at 
the  Lord's  supper,  but  new  commands  and  prohibitions  added 
to  those  which  are  established  in  the  Bible'?"  Eclectic  Review, 
May  1817,  p.  481. 

My  concern  at  present,  is  only  with  the  word  compulsion. 
Can  it  be  conceived,  that  they  who  voluntarily  come  to  the 
Lord's  supper  in  the  church  of  England,  consider  kneeling  as 
compulsion?     And,  who  is  at  present  compelled  to  receive  the 


142  ARTICLES    OF    THE    SYNOD    OF    DORT. 

Lord's  supper  in  that  church?  Some  mdeed,  are  temjHed, 
too  strongly  tempted;  but  none  are  compelled.  Again, 
would  it  not  excite  at  least  as  much  surprise  and  perplexity  in 
a  dissenting  congregation,  both  to  minister  and  communicants, 
if  one  or  more  of  the  company  should  kneel  down  to  receive 
the  bread  and  wine,  and  refuse  to  receive  them  in  any  other 
posture  ;  as  it  would  in  a  church,  if  one  or  more  should  sit 
down,  or  stand,  or  refuse  to  kneel,  at  the  time  of  receiving? 
Should  the  custom  of  receiving  in  a  sitting  posture,  be  con- 
sidered as  compulsion^  and  as  a  command,  or .  prohibition 
added  to  those  which  are  established  in  the  Bible  ?  By  no 
means.  Each  company  has  its  usage,  whether  established 
by  law,  or  by  the  appointment  of  an  independent  church. 
That  usage  is  known  ;  it  is  seldom  seen,  that  a  communicant 
expresses  the  least  objection  to  it.  He  is  voluntary,  or  he 
need  not  come.  Whether  kneehng,  as  uniting  solemn  prayer 
with  receiving ;  or  sitting,  as  among  presbyterians  and 
independents ;  or  standing,  or  reclining  on  couches,  (the 
posture  no  doubt  of  the  apostles,  at  its  institution,)  if  it  be 
voluniarij  in  each  person,  there  is  no  infringement  of  liberty^ 
whatever  else  may  be  controverted  respecting  the  posture. 

But  to  return  to  Belgium  and  the  Synod  of  Dort.  There 
toleration  of  dissentients  was  not  thought  of ;  and  the  etibrt 
was  made,  to  enforce  conformity  on  the  whole  mass  of  the 
population,  especially  on  public  teachers ,  and  this,  not  only 
by  exclusions,  but  by  very  severe  disqualifications  and  other 
punishments.  And  probably  the  change  of  sentiment  and 
practice  in  Belgium  in  this  particular,  which  soon  afterwards 
took  place,  and  the  toleration  granted  there,  before  it  had  any 
legal  ground  in  Britain,  combined  in  augmenting  the  general 
odium  against  the  measures  connected  with  this  Synod. 

However  I  do,  in  my  private  judgment,  consider  the  articles 
of  the  Synod  of  Dort  as  very  scrijjtm^al:  yet,  when  made  the 
terms  of  conformity,  or  of  officiating  as  public  teachers,  even 
with  full  toleration  and  exemption  from  any  thing  beyond  simple 
exclusion,  I  must  regard  them  as  peculiarly  improper.  The 
terms  of  communion,  even  where  none  are  molested  who 
decline  them,  and  of  being  public  teachers,  should  by  no  means 
be  carried  into  all  the  minutim  of  doctrine,  which  perhaps  the 
ablest  theologians  are  convinced  to  be  scriptural.  They 
should  include  only  the  grand  principles,  in  which  all  the 
:humble  disciples  and  pious  ministers  of  Christ  agree ;  and 
not  those  in  which  they  are  left  to  differ,  *'  Him  that  is  weak  in 
the  faith,  receive  ye,  but  not  to  doubtful  disputations." 


ARTICLES    OF    THE    SYNOD    OF    DORT.  143 

The  apostles  never  attempted  to  enforce  by  authority,  the 
whole  of  what  they  infalliblij  knew  to  be  true.  And  who  then 
should  attempt  to  enforce  their  fallible  opinions  on  others  ? 
Besides,  by  aiming  at  too  much,  the  very  end  is  defeated  : 
the  numbers,  who  from  ignorance  or  indolence,  and  corrupt 
,  motives  conform  in  such  cases ;  and  of  those,  who  teach  other 
doctrines,  than  what  they  have  consented  to;  becomes  too 
great  for  any  discipline  to  be  exercised  over  them.  Many 
also,  of  the  most  pious  and  laborious  teachers  who,  in  one 
May  or  other,  manage  to  explain  the  established  articles  in 
their  own  favor,  or  at  least  as  not  against  them,  add  greatly  to 
the  difficulty  and  evil :  and  so  all  discipline  is  neglected,  as 
tacts  deplorably  prove. 

Probably,  this  has  been,  and  is  in  a  measure  the  case,  in 
most  or  all  of  the  churches  ;  but  the  proceedings  of  the  Synod 
of  Dort,  and  the  rulers  of  Belgium  at  that  season,  were  more 
exceptionable  than  those  of  any  other,  at  least  as  far  as  I  can 
judge.  And  this  appears  to  me  the  chief  blame  to  which  they 
are  justly  exposed ;  but  which  is  almost,  if  not  wholly  over- 
looked, in  the  torrent  of  indiscriminate  invective  in  which  they, 
and  these  transactions,  have  been  long  overwhelmed. 


AM 


HARMONY 


OP  THE 


CONFESSIONS    OF    FAITH 


OF 


THE  PRINCIPAL  CHRISTIAN  CHURCHES 


5n  Europe  ant»  ^metfca, 


ON  THE  FUNDAMENTAL  OVERTURES  OF  THE  GOSPEl» 


WILLIAM   WILLIAMS,  60   GENESEE  STREET. 

1831. 


Entered  according  to  act  of  Congress,  on  the  twenty-seventh  day  of  Oc- 
tober, in  the  year  of  our  Lord  one  thousand  eight  hundred  and  tliirty-one ; 
by  WilUani  Williams,  as  proprietor,  in  the  Clerk's  office  of  the  District 
Court  of  the  Northern  District  of  New  York. 


PREFACE 


"  The  Harmony  of  Confessions  of  Faith  of  the  Christian 
and  Reformed  Churches,  was  addressed  by  the  reformed 
churches  of  France  and  Belgia,  to  all  the  churches  of  Christ." 
It  was  iSrst  published  in  Latin  at  Geneva  in  the  year  1 681,  and 
was  repubUshedat  London  in  the  Englishlanguage,in  the  year 
1643.  The  design  ofrepublishing  those  parts  of  it  v,hich  apper- 
tain to  the  doctrines  of  grace,  is  to  let  the  American  churches 
understand  what  are  the  doctrines  of  the  reformation,  as  taught 
by  the  reformers  themselves,  and  received  and  professed  by  the 
churches  of  Christ  at  that  time.  The  Harmony  is  composed 
of  the  following  confessions — The  Augsburg,  Siieveland, 
Basil,  the  former  and  latter  Helvetic,  the  Saxony,  Wertem- 
berg,  French,  English,  Belgic,  Bohemia  or  "VValdenses,  and 
that  of  Scotland.  We  have  omitted  entirely  making  any 
extracts  from  that  of  Sueveland,  Basil,  the  former  Helvetic, 
the  Saxony,  and  Wirtemberg ;  because  these  were  drawn  up 
by  some  individual  cities  to  be  presented  at  the  Diet  of  Augs- 
burg and  the  council  of  Trent ;  and  were  never  generally 
received  and  adopted  by  any  considerable  body  of  churches  ; 
and  because  the  latter  Helvetic  is  only  enlarged  and  improved 
from  the  former. '  To  this  Harmony  we  have  added  parts  of 
the  following  confessions — That  of  the  established  Church  of 
England,  the  Westminster,  the  Savoy,  Moravian,  the  Men- 
nonists,  the  London  Baptists,  and  the  Welch  Calvanistic 
Methodists,  which  we  give  in  their  own  language. 


I.  THE  AUGSBURG. 

"  This  confession  was  drawn  up,  at  the  suggestion  of  the 
protestant  princes,by  Melanchton,under  the  direction  of  Luther; 
and  was  presented  to  the  Emperor  Charles  Y.  at  the  Diet  of 
Augsburg,  in  the  year  1530.  In  the  same  year  it  was  trans- 
lated into  the  Latin  language,  corrected  in  some  articles,  and 
published  with  a  preface  at   Wirtemberg.     This  has  been 


il48  PREFACE. 

generally  received  and  adopted  as  the  confession  of  faith  of  all 
the  Lutheran  churches  in  Europe  and  America.  It  has  also 
been  received  and  acknowledged  by  theJMoravian  churches." 
It  consists  of  21  articles. 

II.  THE  SECOND  HELVETIC. 

"The  first  Helvetic  confession  was  framed  at  the  requisition  of 
the  rulers  and  senate  of  Basil,  by  the  delegates  of  the  Helvetian 
States,  which  had  embraced  the  evangelical  doctrine,  in  the 
year  1536,  arid  was  sent  and  presented  to  the  assembly  of 
Divines  at  Wirtemberg,  by  Bucer  and  Capito.  In  1537,  it 
was  presented  by  Bucer  at  Smalcald,  and  approved  by  that 
whole  assembly  of  protestant  princes,  as  appears  from  Luther's 
letter  to  the  Helvetians.  It  was  drawn  up  by  Mycomius, 
Grynseus,  Bullinger,  Capito,  and  Bucer.  But  when  the  first 
confession  was  too  short,  it  was  written  over  and  enlarged  in 
1566,  by  the  pastors  of  Zurich,  and  was  approved  and  sub- 
scribed unto  not  only  by  the  Tigurines,  (i.  e.  the  Canton  of 
Zurich,)  but  by  their  confederates  of  Bern,  and  Schaff'hausen  ; 
and  Sangallia,  Rhetia,  Myllhausia,  and  Bienna,  of  the  Grison 
league  ;  and  by  the  churches  of  Geneva,  of  Savoy,  of  Polonie, 
of  Hungary,  and  of  Scotland.  This  was  only  two  years  after 
Calvin's  death,  but  after  a  residence  at  Geneva  of  twenty- 
eight  years.  If  we  consider  his  influence  over  the  churches, 
not  only  of  Geneva,  but  over  the  whole  adjacent  country, 
there  can  be  no  doubt  had  he  lived,  it  would  have  received  his 
entire  sanction  and  approbation."    It  consists  of  30  articles. 


III.  THE  FRENCH. 

"  This  confession  was  drawn  up  and  adopted  by  a  Synod 
helb  in  Paris  in  1559,  and  presented  to  Francis  II.  King  of 
France,  in  behalf  of  all  his  protestant  subjects."  It  contains 
40  articles. 

IV.  THE  ENGLISH. 

"  The  English  confession  was  inserted  in  the  general 
apology,  written  in  the  year  1562,  in  behalf  of  the  English 
church."     It  contains  21  articles. 


PREFACE.  149 


V.  THE  THIRTY-NINE  ARTICLES  OF  THE  CHURCH  OF 
ENGLAND. 

*'  These  were  agreed  upon  by  the  arch-bishops,  bishops  and 
clergy,  of  England  and  Ireland,  in  the  convocation  holden  at 
liondon  in  the  year  1562,  for  the  avoiding  of  diversities  of 
opinions,  and  for  the  establishing  of  consent,  touching  true 
religion.  These  39  articles  were  also  established  by  a  con- 
vocation of  the  bishops,  clergy,  and  laity,  as  the  articles  of 
faith  of  the  Protestant  Episcopal  church  in  the  U.  States^  in 
the  year  1801."  The  Methodist  Episcopal  Society ^  have 
adopted  24  of  the  39  articles,  by  substituting  the  word  justifi- 
cation for  baptism  in  the  sixteenth  article,  and  omitting  about 
one  half  of  the  eleventh  article,  on  Original  Sin.  They  omit 
the  whole  of  articles  5,  3,  8,  13,  15,  17,  18,  20,  21,  23,  26, 
29,  33,  35,  36,  and  37,  for  which  last  they  substituted  an  entire 
different  article."     Their  confession  now  contains  25 articles. 


VI.  THE  BELGIC. 

"This  confession  was  first  pubhshed  in  the  French  language 
in  the  year  1563,  in  the  name  of  all  the  churches  of  Belgia  ; 
and  was  confirmed  and  adopted  by  the  Synod  of  their  churches 
in  1579,  and  translated  and  published  in  the  Dutch  language. 
The  confession  and  catechism  of  the  Belgic  churches,  and 
the  canons  of  the  Synod  of  Dort,  have  been  adopted  as  the 
confession  of  faith  of  the  reformed  churches  of  the  Nether- 
lands. And  these  again  have  been  received  and  adopted  bv 
a  convention  of  ministers  and  elders  of  the  Dutch  churches 
in  the  provinces  of  New  York  and  New  Jersey,  convened  in 
the  city  of  New  York,  1771,  as  the  confession  of  faith  of  the 
American  ^  Reformed  Protestant  Dutch  church.^ ^^  This 
confession  contains  37  articles. 

VII.  THE  BOHEMIAN,  OR  WALDENSES- 

"  This  was  drawn  up  in  the  year  1573,  and  was  highly  ap- 
proved by  Luther  Melanchton,  and  the  whole  university  of 
Wirtemberg." 

14* 


160  PREFACE. 


VIII.  THE  WESTMINSTER. 

"  This  confession  was  drawn  up  by  an  assembly  of  divines 
convened  by  an  act  of  parliament,  1643.  It  was  examined 
and  approved  by  the  General  Assembly  of  the  church  of  Scot- 
land, and  ratified  by  an  act  of  parhament  in  the  year  1646. 
It  was  also  examined  and  acknowledged  as  the  confession  of 
faith  of  the  New  England  churches,  by  the  Synod  of  Cam- 
bridge, in  Massachusetts,! 648."  It  has  also  been  adopted  as 
the  confession  of  faith  of  the  General  Assembly,  the  Burgher, 
Anti  Burgher,  Covenanter,  and  Associate  Reformed  Presbyte- 
rian churches  in  the  United  States.    This  contains  33  chanters. 


IX.  THE  SAVOY. 

"  This  confession  is  a  declaration  of  the  faith  and  orde*-, 
owned  and  practised  in  the  congregational  churches  in  Eng- 
land, ao-reed  upon  and  consented  unto  by  the  elders  and 
messengers  in  their  meeting  at  the  Savoy,  (London,)  in  the 
year  1658.  It  was  examined  and  approved  by  a  Synod,  at 
Boston,  1680,  of  the  elders  and  messengers  of  the  congre- 
tional  churches,  of  Massachusetts.  It  was  also  owned  and 
consented  unto  by  the  elders  and  messengers  of  the  churches 
in  the  colony  of  Connecticut,  assembled  at  Saybrook  in  the 
year  1708."     It  contains  32  chapters. 


X.  THE  MENNONISTS. 

This  is  the  confession  of  the  German  Baptists,  "  transacted 
and  concluded  in  the  city  of  Dordrecht,  1632  ;"  and  is  also 
the  confession  of  the  people  sometimes  called  Tunkers,  in  the 
United  States.     This  contains  18  articles. 


XL  THE  BAPTIST. 

This  is  the  confession  of  faith  drawn  up  and  published  by 
the  seven  Baptist  churches  of  London,  in  the  year  1646. 
This  contains  52  articles. 

These  confessions  contain  the  professed  articles  of  faith  of 


PREFACE.  151 

all  the  Reformed,  Lutheran,  Waldensean,  German,  and 
Dutch  Baptist  churches  of  the  continent  of  Europe,  and  the 
Episcopal,  Presbyterian,  Congregational  or  Independent, 
Particular  Baptists,  and  Calvinistic  Methodist  churches,  of 
England,  Scotland  and  Ireland  ;  the  Puritan  Pilgrims  of  New 
England,  as  expressed  in  the  Cambridge  and  Saybrook  Plat- 
forms ;  the  General  Assembly,  Associate  Reformed,  Burghers, 
Anti  Burghers,  Covenanter  Presbyterians  ;  the  German  and 
Dutch  Reformed  ;  the  Lutheran,  Episcopalian,  the  TV'esleyan 
Methodist,  (as  far  as  they  have  adopted  the  articles  of  the 
Episcopal  Church;)  the  Welch  Calvinistic  Methodist;  the 
Particular  Baptist,  and  the  Tunkers,  or  German  Baptist, 
and  Moravian  churches  in  the  United  States. 

Whoever  will  take  the  pains  carefully  to  examine  these 
confessions,  will  find  a  much  greater  agreement  in  sentiment, 
on  the  great  fundamental  articles  of  Christian  faith,  among 
these  principle  churches,  than  has  generally  been  supposed  to 
exist.  Is  not  this  in  itself,  a  strong  argument  in  favor  of  the 
truth  of  these  doctrines  1  Especially,  when  we  consider  that  the 
early  Reformers,  in  Germany,  Switzerland,  Geneva,  France, 
Holland,  England,  and  Scotland,just  emerging  from  papal 
darkness,  ignorance  and  superstition,  each  thrown  upon  his 
own  resources,  without  the  aid  and  help  of  others,  with  the 
Bible  alone  before  them,  drew  from  it  substantially,  the  same 
system  of  divine  truth,  called  the  doctrines  of  grace. 


HARMONY,   ETC, 


THE  ETERNAL  PROVIDENCE  OF  GOD,  AND  THE  CREA- 
TION OF  THE  WORLD. 


THE    LATTER    CONFESSION    OF    HELVETIA. 
Of  the  Providexce  of  God. 

We  believe  that  all  things,  both  in  heaven,  and  in  earth, 
and  in  all  creatures,  are  sustained  and  governed  by  the  pro- 
vidence of  this  wise,  eternal,  and  omnipotent  God.  For 
David  witnesseth  and  saith,  "The  Lord  is  high  above  all 
nations,  and  his  glory  above  the  heavens.  Who  is  as  our 
God  who  dwelleth  on  high,  and  yet  humbleth  himself  to  be- 
hold the  things  that  are  in  heaven  and  earth?"  Again  he 
saith,  Ps.  cxxxix.  3.  ♦'  Thou  hast  foreseen  all  my  ways. 
For  there  is  not  a  word  in  my  tongue,  which  thou  knowest 
not  wholly,  0  Lord,"  &c.  Paul  also  witnesseth  and  saith, 
Acts  xvii.  28.  "By  Him  we  live,  move,  and  have  our 
being."  And,  Rom.  xi.  36.  "  Of  him,  and  through  him, 
and  from  him  are  all  things."  Therefore  Augustine,  both 
truly  and  according  to  the  scripture,  said  in  his  book,  De 
agone  Christi,  cap.  8.  "  The  Lord  said,  '  Are  not  two  spar- 
rows sold  for  a  farthing,  and  one  of  them  shall  not  fall  on  the 
ground,  without  the  will  of  your  Father  ? '  By  speaking  thus, 
he  would  give  us  to  understand  that  whatsoever  men  count 
most  vile,  that  also  is  governed  by  the  almighty  power  of  God. 
For  the  truth  which  said  that  all  the  hairs  of  our  heads  are 
numbered,  saith  also,  that  the  birds  of  the  air  are  fed  by  him, 
and  the  lillies  of  the  field  are  clothed  by  him." 

We  therefore  condemn  the  epicures  who  deny  the  provi- 


154  *       HARMONY    OF    CONFESSIONS. 

deuce  of  God,  and  all  those  who  blasphemously  affirm  that 
God  is  occupied  about  the  poles  of  heaven,  and  that  he  nei- 
ther seeth  or  regardeth  us  nor  our  affairs.  The  princely  pro- 
phet David,  also  condemned  these  men,  when  as  he  said, 
Ps.  xciv.  4.  "  0  Lord,  how  long,  how  long  shall  the  wicked 
triumph,  they  say  the  Lord  doth  not  see,  neither  doth  the 
God  of  Jacob  regard  it.  Understand  ye  unwise  among  the 
people,  and  ye  fools,  when  will  ye  be  wise.  He  that  hath 
planted  the  ear,  shall  he  not  hear  :  and  he  that  hath  formed 
the  eye,  how  should  he  not  see?"  Notwithstanding  we  do 
not  contemn  the  means  whereby  the  providence  of  God  wor- 
keth,  as  though  they  were  unprofitable,  but  we  teach,  that  we 
must  apply  ourselves  unto  them,  so  far  as  they  are  commend- 
ed to  us  in  the  word  of  God.  lYherefore  we  mislike  the  rash 
speeches  of  such  as  say,  that  if  by  the  providence  of  God  all 
things  are  governed,  then  all  our  studies  and  endeavors  are 
unprofitable.  It  shall  be  sufficient,  if  we  leave  or  permit  all 
things  to  be  governed  by  the  providence  of  God,  and  we  shall 
not  need  hereafter,  to  be  careful,  or  to  be  taught  in  any  mat- 
ter. For  though  Paul  did  confess  that  he  did  sail  by  the 
providence  of  God,  who  had  said  to  him.  Acts  xxiii.  11. 
*'  Thou  must  testify  of  me  also  at  Rome,"  who  moreover 
promised  and  said,  "  There  shall  not  so  much  as  one  soul 
perish.  Neither  shall  an  hair  fall  from  your  heads."  Yet 
the  mariners  devising  how  they  might  find  a  way  to  escape, 
the  same  Paul  saith  to  the  Centurion,  and  to  the  soldiers. 
Acts  xxvii.  34.  "  Unless  these  remain  in  the  ship,  ye  cannot 
be  safe."  For  God,  who  hath  appointed  every  thing  his  end,  he 
also  hath  ordained  the  beginning  and  the  means  by  which  we 
must  attain  unto  the  end.  The  heathen  ascribe  things  to  blind 
fortune,  and  uncertain  chance,  but  St.  James  would  not  have 
us  say,  James  iv.  "  To  day,  or  to  morrow  we  will  go  into  such 
a  city,  and  there  buy  and  sell : "  hut  he  addeth,  "  for  that 
which  you  should  say,  if  the  Lord  will,  and  if  we  live,  we  will 
do  this  or  that."  And  Augustine  saith,  "All  those  things 
which  seem  to  vain  men  to  be  done  unadvisedly  in  the  world, 
they  do  but  accomplish  his  word,  because  they  are  not  done, 
but  by  his  commandment."  And  in  his  exposition  on  the 
148th  Psalm.  "  It  seemed  to  be  done  by  chance,  that  Saul, 
seeking  his  father's  asses,  should  light  on  the  prophet  Samuel : 
but  the  Lord  had  before  said  to  the  prophet,  '  to-morrow  I 
will  send  unto  thee  a  man  of  the  tribe  of  Benjamin,'  &c." 


HARMONY    OF    CONFESSIONS.        "  155 


Uf  the  Creatiom  op  all  things,  of  the  Axgels,  the  Devil, 
AND  Man. 

This  good  and  almighty  God  created  all  things,  both  visi- 
ble, and  invisible^  by  his  eternal  word,  and  preserveth  the 
same  also,  by  his  eternal  spirit :  as  David  witnesseth,  saying, 
Ps.  xxxiii.  6.  "  By  the  word  of  the  Lord  were  the  heavens 
made,  and  all  the  host  of  them  by  the  breath  of  his  mouth." 
And  (as  the  scripture  saith)  "  All  things  that  the  Lord  crea- 
ted, were  very  good,"  and  made  for  the  use  and  profit  of  man. 
Now  we  say,  that  all  those  things  do  proceed  from  one  be- 
ginning :  and  therefore  we  detest  the  Maniches  and  Marcio- 
nites,  who  did  wickedly  imagine  two  substances  and  natures, 
the  one  of  good,  the  other  of  evil;  and  also  two  beginnings, 
and  two  Gods,  one  contrary  to  the  other,  a  good,  and  an  evil. 

Amongst  all  the  creatures,  the  angels  and  men  are  most 
excellent.  Touching  angels,  the  holy  scripture  saith,  Ps. 
civ.  4.  "Who  maketh  his  angels  spirits,  and  his  ministers  a 
flameoffire."  Also,  Heb.v.  14.  "Are  they  not  ministering  spi- 
rits, sent  forth  to  minister  for  their  sakes,  which  shall  be  the  heirs 
of  salvation  1"  And  the  Lord  Jesus  himself  testifieth  of  the 
Devil,  saying,  "  He  hath  been  a  murderer  from  the  beginning, 
and  abode  not  in  the  truth,  because  there  is  no  truth  in  him. 
W  hen  he  speaketh  a  lie,  he  speaketh  of  his  own  :  for  he  is  a 
liar,  and  the  Father  thereof."  We  teach  therefore,  that  some 
angels  persisted  in  obedience,  and  were  appointed  unto  the 
faithful  service  of  God  and  men,  and  that  other  some  fell  of 
their  own  accord,  and  ran  headlong  into  destruction,  and  so 
became  enemies  to  all  good,  and  to  all  the  faithful,  &c. 

Now,  touching  man,  the  spirit  saith,  that  in  the  beginning 
he  was  created  good,  according  to  the  image  and  likeness  of 
God;  that  God  placed  him  in  paradise,  and  made  all  things 
subject  unto  him  :  which  David  doth  most  nobly  set  forth  in 
the  8th  Psalm.  Moreover,  God  gave  unto  him  a  wife,  and 
blessed  them.  We  say,  also,  that  man  doth  consist  of  two, 
and  those  divers  substances  in  one  person,  of  a  soul  immor- 
tal, (as  that  which  being  separated  from  his  body,  doth  nei- 
ther sleep  nor  die,)  and  a  body  mortal,  which,  notwithstand- 
ing, at  the  last  judgment  shall  be  raised  again  from  the  dead, 
that  from  thenceforth  the  whole  man  may  continue  for  ever,  in 
life,  or  in  death.  We  condemn  all  those  which  mock  at,  or  by 
subtle  disputations  call  into  doubt  the  immortality  of  the  soul, 


156  HARMONY    OF    CONFESSIONS. 

or  say  that  the  soul  sleepeth,  or  that  it  is  a  part  of  God.  To 
be  short,  we  condemn  all  opinions  of  all  men  whatsoever, 
which  think  otherwise  of  the  creation  of  angels,  devils,  and 
men,  than  is  delivered  unto  us  by  the  scriptures,  in  the  apos- 
tolic church  of  Christ. 


OUT  OF  THE  FRENCH  CONFESSION. 

This  one  only  God  hath  revealed  himself  unto  men  :  first, 
both  in  the  creation,  and  also  in  the  preservation  and  govern- 
ment of  his  works,  &c.  Look  the  rest  in  the  first  section,  of 
the  scripture,  and  the  second  section,  of  God. 

We  believe  that  God,  the  three  persons  working  together, 
by  his  virtue,  wisdom,  and  incomprehensible  goodness,  hath 
made  all  things,  that  is,  not  only  heaven  and  earth,  and  all 
things  therein  contained,  but  also  the  invisible  spirits,  of 
which  some  fell  headlong  into  destruction,  and  some  conti- 
nued in  obedience.  Therefore  we  say  that  they,  as  they  are 
through  their  own  malice  corrupted,  are  perpetual  enemies  to 
all  good,  and  therefore  to  the  whole  church  :  but  that  these, 
preserved  by  the  mere  grace  of  God,  are  ministers  for  his 
glory,  and  for  the  salvation  of  the  elect. 

We  believe  that  God  hath  not  only  made  all  things,  but  also 
ruleth  and  governeth  them,  as  he  who  according  to  his  will, 
disposeth  and  ordereth  whatsoever  happeneth  in  the  world. 
Yet  we  deny  that  he  is  the  author  of  evil,  or  that  any  blame 
of  things  done  amiss,  can  be  laid  upon  him,  seeing  his  will 
is  the  sovereign  and  most  certain  rule  of  all  righteousness, 
but  he  hath  wonderful,  rather  than  explicable  means,  by  which 
he  so  useth  all  the  devils  and  sinful  men  as  instruments,  that 
whatsoever  they  do  evilly,  that  he,  as  he  hath  justly  ordained, 
so  he  also  turneth  it  to  good.  Therefore,  while  we  confess 
that  nothing  at  all  is  to  be  done,  but  by  the  means  of  his  pro- 
vidence and  appointment,  we  do  in  all  humility  adore  his 
secrets  that  are  hid  tVom  us,  neither  do  we  search  in  those 
things  which  be  without  the  reach  of  our  capacity.  Nay, 
rather  we  apply  to  our  own  use,  that  which  the  scripture 
teacheth  for  our  quietness  anc  contentation  sake,  to  wit,  that 
God,  to  whom  all  things  are  subject,  with  a  fatherly  care 
watcheth  for  us,  so  that  not  so  much  as  a  hair  of  our  head 
falleth  to  the  ground,  without  his  will ;  and  that  he  hath 
Satan  and  all  our  adversaries  so  fast  bound,  that  unless  leave 
be  given  them,  they  cannot  do  us  any  little  harm. 


HARMONY    OF    CONFESSIONS.  167 


THE    CONFESSION    OF    BELGIA. 

We  know  God  by  two  manner  of  ways,  first,  by  the  making, 
preserving,  and  governing  of  this  whole  world.  For  that  to 
our  eyes  is  as  a  most  excellent  book,  in  which  all  creatures, 
from  the  least  to  the  greatest  are  graven,  as  it  were  charac- 
ters, and  certain  letters,  by  which  the  invisible  things  of  God 
may  be  seen  and  known  of  us  :  namely,  his  everlasting  power 
and  godhead,  as  Paul  the  apostle  speaketh,  Rom.  i.  chap.  10, 
which  knowledge  sufficeth  to  convince  and  make  all  men 
without  excuse,  &c.  Look  for  the  rest  in  the  first  section, 
of  the  scripture,  and  in  the  second  section,  of  God. 

We  beheve  that  the  Father,  by  his  word,  that  is,  by  the 
Son,  made  heaven,  earth,  and  all  other  creatures  of  nothing, 
when  he  saw  it  fit  and  convenient,  and  gave  to  every  one  his 
being,  form,  and  divers  offices,  that  they  might  serve  their 
Creator,  and  that  he  doth  now  cherish,  uphold,  and  govern 
them  all,  according  to  his  everlasting  providence  and  infinite 
power :  and  that  to  this  end,  that  they  might  serve  man,  and 
man  might  serve  his  God.  He  also  made  the  angels  all  good 
by  nature,  that  they  might  be  his  ministers,  and  might  also 
attend  upon  the  elect :  of  which,  notwithstanding  some  fell 
from  that  excellent  nature  in  which  God  had  created  them, 
into  everlasting  destruction  :  but  some  by  the  singular  grace 
of  God,  abode  in  the  first  state  of  theirs  :  but  the  devils,  and 
those  wicked  spirits,  are  so  corrupted  and  defiled,  that  they 
be  sworn  enemies  to  good,  and  all  goodness,  which  as  thieves 
out  of  a  watch  tower,  lie  in  wait  for  the  church  and  all  the 
members  thereof,  that  by  their  juglings  and  deceits  they  may 
destroy  and  lay  waste  all  things.  Therefore,  being  through 
their  own  malice  addicted  to  everlasting  condemnation,  they 
look  every  day  for  the  dreadful  punishments  of  their  mischiefs. 
We  therefore  in  this  place  reject  the  error  of  the  Sadducees, 
who  denied  that  there  were  any  spirits  or  angels,  as  also 
the  error  of  the  Manichees,  who  hold  that  the  devils  have 
their  beginning  of  themselves,  and  of  their  own  nature  evil, 
and  not  corrupted  by  wilful  disobedience. 

We  believe  that  this  most  gracious  and  mighty  God,  after 
he  had  made  all  things,  left  them  not  to  be  ruled  after  the  will 
of  chance  or  fortune,  but  himself  doth  so  continually  rule  and 
govern  them,  according  to  the  prescript  rule  of  his  holy  will, 
that  nothing  can  happen  in  this  world,  without  his  decree  ond 

16 


158  HARMONY    OF    CONFESSIONS* 

ordinance,  and  yet  God  cannot  be  said  to  be  either  the  author, 
or  guilty  of  the  evils  that  happen  in  this  world.  For  both  his 
infinite  and  incomprehensible  power  and  goodness  stretcheth 
so  far,  that  even  then  he  decreeth  and  executeth  his  works  and 
deeds  justly  and  holily,  when  as  both  the  devil  and  the  wicked 
do  unjustly.  And  whatsoever  things  he  doth,  passing  the 
reach  of  man's  capacity,  we  will  not  curiously  and  above  our 
capacity  inquire  into  them  :  Nay,  rather  we  humbly  and  reve- 
rently adore  the  secret,  yet  just  judgments  of  God.  For  it 
sufficeth  us  (as  being  Christ's  disciples)  to  learn  only  those 
things  which  he  himself  teacheth  in  his  word,  neither  do  we 
think  it  lawful  to  pass  these  bounds.  And  this  doctrine  affor- 
deth  us  exceeding  great  comfort.  For  by  it  we  know  that 
nothing  befalleth  us  by  chance,  but  all  by  the  will  of  our  hea- 
venly Father,  who  watcheth  over  us  with  a  fatherly  care 
indeed,  having  all  things  in  subjection  to  himself,  so  that  not 
a  hair  of  our  head  (which  are  every  one  numbered)  can  be 
plucked  away,  nor  the  least  sparrow  light  on  the  ground, 
without  the  will  of  our  Father.  In  these  things  therefore  do 
we  wholly  rest,  acknowledging  that  God  holdeth  the  devils 
and  all  our  enemies  so  bridled  as  it  were  with  snaffles,  that 
without  his  will  and  good  leave,  they  are  not  able  to  hurt  any 
of  us  :  and  in  this  place  we  reject  the  detestable  opinion  of 
the  Epicures,  who  feigned  God  to  be  idle,  to  do  nothing,  and 
to  commit  all  things  to  chance. 


THE    CONFESSION    OF    SCOTLAND. 
Of  the  Creation  of  Man. 

We  confess  and  acknowledge  this  our  God  to  have  created 
man,  to  wit,  our  first  father,  Adam,  to  his  own  image  and 
similitude,  to  whom  he  gave  wisdom,  lordship,  justice, 
free  will,  and  clear  knowledge  of  himself,  so  that  in  the  whole 
nature  of  man  there  could  be  noted  no  imperfection.  From 
which  honor  and  perfection,  man  and  woman  did  both  fall : 
the  woman  being  deceived  by  the  serpent,  and  man  obeying 
the  voice  of  the  woman,  both  conspiring  against  the  sovereign 
majesty  of  God,  who  in  express  words  had  before  threatened 
death,  if  they  presumed  to  eat  of  the  forbidden  tree. 


HARMONY    OF    CONFESSIONS.  169 

THE   WESTMINSTER    CONFESSION. 
Of  Creation'. 

1.  It  pleased  God  the  Father,  Son,  and  Holy  Ghost,  for  the 
manifestation  of  the  glory  of  his  eternal  power,  wisdom,  and 
goodness,  in  the  beginning,  to  create  or  make  of  nothing,  the 
world,  and  all  things  therein,  whether  visible  or  invisible,  in 
the  space  of  six  days,  and  all  very  good. 

2.  After  God  had  made  all  other  creatures,  he  created  man, 
male  and  female,  with  reasonable  and  immortal  souls,  endued 
with  knowledge,  righteousness,  and  true  holiness,  after  his 
own  image,  ha\ing  the  law  of  God  written  in  their  hearts,  and 
power  to  fulfil  it ;  and  yet  under  a  possibility  of  transgressing, 
being  left  to  the  liberty  of  their  own  will  which  was  subject 
unto  change.  Besides  this  law  written  in  their  hearts,  they 
received  a  command  not  to  eat  of  the  tree  of  the  knowledge 
of  good  and  evil ;  which  while  they  kept  they  were  happy  in 
their  communion  with  God,  and  had  dominion  over  the 
creatures. 

Of  Providence. 

1.  God,  the  great  Creator  of  all  things,  doth  uphold,  direct, 
dispose,  and  govern  all  creatures,  actions,  and  things,  from 
the  greatest  even  to  the  least,  by  his  most  wise  and  holy 
providence,  according  to  his  infallible  foreknowledge,  and  the 
free  and  immutable  counsel  of  his  own  will,  to  the  praise  of 
the  glory  of  his  wisdom,  power,justice,  goodness,  and  mercy. 

2.  Although  in  relation  to  the  foreknowledge  and  decree  of 
God,  the  first  cause,  all  things  come  to  pass  immutably  and 
infallibly,  yet  by  the  same  providence,  he  ordereth  them  to 
fall  out  according  to  the  nature  of  second  causes,  either 
necessarily,  freely,  or  contingently. 

3.  God,  in  his  ordinary  providence,  maketh  use  of  means, 
yet  is  free  to  work  without,  above,  and  against  them,  at  hie 
pleasure. 

4.  The  almighty  power,  unsearchable  wisdom,  and  infinite 
goodness  of  God,  so  far  manifest  themselves  in  his  providence, 
Slat  it  extendeth  itself  even  to  the  first  fall,  and  all  other  sins 
of  angels  and  men,  and  that  not  by  a  bare  permission,  but 
fiuch  as  hath  joined  with  it  a  most  wise  and  powerful  bounding, 


160  HARMONY    OF    CONFESSIONS. 

and  otherwise  ordering  and  governing  of  them,  in  a  manifold 
dispensation,  to  his  own  holy  ends  ;  yet  so,  as  the  sinfuhiess 
thereof  proceedeth  only  from  the  creatm-e,  and  not  from  God; 
who  being  most  holy  and  righteous,  neither  is,  nor  can  be  the 
author  or  approver  of  sin. 

6.  The  most  wise,  righteous,  and  gracious  God,  doth 
oftentimes  leave  for  a  season  his  own  children  to  manifold 
temptations,  and  the  corruption  of  their  own  hearts,  to  chastise 
them  for  their  former  sins,  or  to  discover  unto  them  the  hidden 
strength  of  corruption,  and  deceitfulness  of  their  hearts,  that 
they  may  be  humbled ;  and  to  raise  them  to  a  more  close  and 
constant  dependance  for  their  support  upon  himself,  and  to 
make  them  more  watchful  against  all  future  occasions  of  sin, 
and  for  sundry  other  just  and  holy  ends. 

6.  As  for  those  wicked  and  ungodly  men  whom  God,  as  a 
righteous  judge,  for  former  sins,  doth  blind  and  harden  ;  from 
them  he  not  only  withholdeth  his  grace,  whereby  they  might 
have  been  enlightened  in  thjeir  understandings,  and  wrought 
upon  in  their  hearts  ;  but  sometimes  also  withdraweth  the 
gifts  which  they  had  ;  and  exposeth  them  to  such  objects  as 
their  corruption  makes  occasion  of  sin ;  and  withal,  gives 
them  over  to  their  own  lusts,  the  temptations  of  the  world,  and 
the  power  of  Satan  ;  whereby  it  comes  to  pass  that  they  harden 
themselves,  even  under  those  means  which  God  useth  for  the 
softening  of  others. 

7.  As  the  providence  of  God  doth,  in  general,  reach  to  all 
creatures  ;  so,  after  a  most  special  manner,  it  taketh  care  of 
his  church,  and  disposeth  all  things  to  the  good  thereof. 


THE    SAVOY    CONFESSION. 
Of  Creation. 

1.  It  pleased  God  the  Father,  Son,  and  Holy  Ghost,  for  the 
manifestation  of  the  glory  of  his  eternal  power,  wisdom  and 
goodness,  in  the  beginning  to  create  or  make  of  nothing  the 
world,  and  all  things  therein,  whether  visible  or  invisible,  in 
the  space  of  six  days,  and  all  very  good. 

2.  After  God  had  made  all  other  creatures,  he  created  man, 
male  and  female,  with  reasonable  and  immortal  souls,  endued 
with  knowledge,  righteousness,  and  true  holiness,  after  his 
own  image,  having  the  law  of  God  written  in  their  heart,  and 
power  to  fulfil  it;  and  yet  under  a  possibility  of  transgressing* 


HARMONY    OF    CONFESSIONS.  161 


being  left  to  the  liberty  of  their  own  will,  which  was  subject 
to  change.  Besides  this  law  written  in  their  hearts,  they  re- 
ceived a  command  not  to  eat  of  the  tree  of  the  knowledge  of 
good  and  evil ;  which  whil£  they  kept,  they  were  happy  in  their 
communion  witli  God,  and  had  dominion  over  the  creatures. 


Of  Providence. 

1.  God  the  great  Creator  of  all  things,  doth  uphold,  direct, 
dispose  and  govern  all  creatures,  actions,  and  things  from  the 
greatest  even  to  the  least,  by  his  most  wise  and  holy  provi- 
dence, according  to  his  infallible  foreknowledge  and  the  free 
and  immutable  counsel  of  his  own  will,  to  the  praise  of  the 
glory  of  his  wisdom,  power,  justice,  goodness,  and  mercy. 

2.  Although  in  relation  to  the  foreknowledge  and  decree  of 
God,  the  first  cause,  all  things  come  to  pass  immutably,  and 
infallibly ;  yet  by  the  same  providence  he  ordereth  them  to 
fall  out,  according  to  the  nature  of  second  causes,  either  ne- 
cessarily, freely,  or  contingently. 

3.  God  in  his  ordinary  providence  maketh  use  of  means, 
yet  is  free  to  work  without,  above,  and  against  them  at  his 
pleasure. 

4.  The  almighty  power,  unsearchable  wisdom,  and  the  in- 
finite goodness  of  God,  so  far  manifest  themselves  in  his  pro- 
vidence, in  that  his  determinate  counsel  extendeth  itself  even 
lo  the  first  fall,  and  all  other  sins  of  angels  and  men,  (and  that 
not  by  a  bare  permission,)  which  also  he  most  wisely  and  pow- 
erfully boundcth,  and  otherwise  ordereth  and  governeth  in  a 
manifold  dispensation,  to  his  own  most  holy  ends,  yet  so  as 
the  sinfulness  thereof  proceedeth  only  from  the  creature,  and 
not  from  God,  who  being  most  holy  and  righteous  neither  is, 
nor  can  be  the  author  or  approver  of  sin. 

5.  The  most  wise,  righteous,  and  gracious  God,  doth 
ofltimes  leave  for  a  season  his  own  children  to  manifold  tempt- 
ations, and  the  corruption  of  their  own  hearts,  to  chastise 
them  for  their  former  sins,  or  to  discover  unto  them  the  hid- 
den strength  of  corruption,  and  deceitfulness  of  their  hearts, 
that  they  may  be  humbled,  and  to  raise  them  to  a  more  close 
and  constant  dependence  for  their  support  upon  himself,  and 
to  make  them  more  watchful  againt  all  future  occasions  of  sm, 
and  for  sundry  other  just  and  holy  ends. 

6.  As  for  those  wicked  and  ungodly  men,  whom  God  as  a 
righteous  judge  for  former  sins,  doth  blind  and  harden,  from 

16* 


162  HARMONY    OF    CONFESSIONS. 

them  he  not  only  withholdeth  his  grace,  whereby  they  might 
have  been  enhghtened  in  their  understandings,  and  wrought 
upon  in  their  hearts  ;  but  sometimes  also  withdraweth  the  gifts 
which  they  had,  and  exposeth  them  to  such  objects  as  their 
corruption  makes  occasions  of  sin ;  and  withal  gives  them 
over  to  their  own  lusts,  the  temptations  of  the  world,  and  the 
power  of  Satan,  whereby  it  comes  to  pass  that  they  harden 
themselves,  even  under  those  means  which  God  useth  for  the 
softening  of  others. 

7.  As  the  providence  of  God  doth  in  general  reach  to  all 
creatures,  so  after  a  most  special  manner  it  taketh  care  of  his 
church,  and  disposeth  all  things  for  the  good  thereof. 


THE    MENNONISTS'   CONFESSION. 
The  Creation  of  all  things,  and  of  Man. 

The  same  only  God,  who  worketh  all  in  all,  him  we  beheve 
and  profess  to  be  the  Creator  of  all  visible  and  invisible  things  ; 
who  within  six  days  hath  created,  made  and  prepared  the 
heavens,  the  earth,  and  the  sea,  and  all  what  is  in  it ;  and  that 
he  yet  ruleth  and  upholds  the  same  and  all  his  works,  by  his 
wisdom  and  might,  and  by  the  word  of  his  power. 

And  when  he  had  perfected  his  works,  and  according  to  his 
good  pleasure,  had  ordered  and  prepared  them  good  and  up- 
right, every  one  in  its  nature,  being  and  propriety,  he  also  cre- 
ated the  first  man,  the  father  of  us  all,  Adam,  and  gave  him  a 
)»ody,  which  he  make  from  an  earthen  lump,  and  breathed  into 
his  nostrils  the  breath  of  Ufe. 

So  that  he  became  a  living  soul  from  God,  created  in  his 
own  image  and  after  his  likeness,  in  sincere  righteousness  and 
holiness,  unto  life  everlasting.  And  he  regarded  him  above 
all  other  creature  and  adorned  him  with  many  excellent  and 
glorious  gifts,  placed  him  in  the  delightful  garden  of  paradise, 
gave  him  a  command  and  prohibition,  and  took  afterward 
from  the  same  Adam  a  rib,  and  made  a  woman  of  it,  which 
he  brought  to  him,  and  gave  her  for  his  help,  and  companion, 
and  wife ;  and  so  consequently  caused  that  from  this  only 
first  man  Adam,  have  been  procreated  and  descended  all 
men  living  on  the  face  of  the  whole  earth. 


HARMONY    OP    CONFESSIONS.  168 

THE    LONDON    BAPTISTS'    CONFESSION. 
[See  under  next  Section.] 

THE    WELCH  CALVINISTIC  METHODISTS'  CONFESSION. 

Of  the  Providence  of  God  in  upholding  and  goternikg  thh 
World. 

God,  in  his  wise,  holy,  and  righteous  providence,  upholds 
and  governs  all  creatures,  and  all  their  actions.  His  provi- 
dence embraces  every  place,  incident,  change,  and  time. 
The  dispensation  of  God's  providence  is  full  of  eyes  to  per- 
ceive, and  full  of  strength  to  perform  ;  and  he  will  make  all 
things  to  work  together  for  good  to  them  that  love  him.  Ita 
over  ruling  government  extends  over  the  sinful  actions  of 
man ;  but  it  is  neither  the  cause  nor  the  occasion  of  sinful- 
ness in  him. 


OF  MAN'S  FALL,  SIN,  AND  FREE  WILL. 


THE    LATTER    CONFESSION    OF    HELVETIA. 
Of  Man's  Fall,  Sin,  and  the  Cause  of  Sin. 

Man  was  from  the  beginning  created  of  God  after  his  image, 
in  righteousness  and  true  holiness,  good,  and  upright :  but  by 
the  instinct  of  the  serpent  and  his  own  fault,  falling  from  good- 
ness and  uprightness,  became  subject  to  sin,  death,  and  divers 
calamities,  and  such  an  one  as  he  became  by  his  fall,  such  are 
all  his  offspring,  even  subject  to  sin,  death,  and  sundry  calam- 
ities. And  we  take  sin  to  be  that  natural  corruption  of  man, 
derived  or  spread  from  those  our  parents  unto  us  all,  through 
which  we  being  drowned  in  evil  concupiscences,  and  clean 
turned  away  from  God,  but  prone  to  all  evil,  full  of  all  wicked- 
ness distrust,  contempt,  and  hatred  of  God,  can  do  no  good  of 
ourselves,  no  not  so  much  as  think  of  any.  And  that  more  is, 
even  as  we  do  grow  in  years,  so  by  wicked  thoughts,  words, 


164  HARMONY    OP    CONFESSIONS. 

and  deeds  committed  against  the  law  of  God,  we  bring  forth 
corrupt  fruits,  worthy  of  an  evil  tree  :  in  which  respect,  we 
through  our  own  desert,  being  subject  to  the  wrath  of  God 
are  in  danger  of  just  punishments  :  so  that  we  had  all  been 
cast  away  from  God,  had  not  Christ  the  deliverer  brought  us 
back  again. 

By  death  therefore,  we  understand  not  only  bodily 
death,  which  is  once  to  be  suffered  of  all  us  for  sins,  but  also 
everlasting  punishments  due  to  our  corruption  aadto  our  sins. 

For  the  apostle  saith,  Eph.  ii.  "We  were  dead  in  tres- 
passes and  sins,  and  were  by  nature  the  children  of  wrath,  as 
well  as  others.  But  God  which  is  rich  in  mercy,  even  when 
we  were  dead  hy  sins,  quickened  us  together  in  Christ." 
Again,  Rom.  v.  "As  by  one  man  sin  entered  into  the  world, 
and  by  sin  death,  and  so  death  went  over  all  men,  forasmuch 
as  all  men  have  sinned,"  &c. 

We  therefore  acknowledge  that  original  sin  is  in  all  men; 
we  acknowledge,  that  all  other  sins,  which  spring  hereout, 
are  both  called,  and  are  in  deed  sins,  by  what  name  soever 
they  may  be  termed,  v/hefher  mortal  or  venial,  or  also  that 
which  is  called  sin  against  the  Holy  Ghost,  which  is  never  for- 
given :  we  also  confess  that  sins  are  not  equal,  although  they 
spring  from  the  same  fountain  of  corruption  and  unbelief,  but 
that  some  are  more  grievous  than  others,  even  as  the  Lord 
hath  said,  Matth,  x.  11,  that  "It  shall  be  easier  for  Sodom," 
than  for  the  city  that  despiseth  the  word  of  the  gospel : 
we  therefore  condemn  all  those  that  have  taught  things  con- 
trary to  these,  but  especially  Pelagius  and  all  the  Pelagians, 
together  with  the  Jovinianists,  who  with  the  Stoics  count  all 
sins  equal,  we  in  this  matter  agree  fully  with  St.  Augustine,  who 
produced  and  maintained  his  sayings  out  of  the  holy  scrip- 
tures. Moreover  we  condemn  Florinus  andBlastus  (against 
whom  also  Irseneus  wrote)  and  all  those  that  make  God  the 
author  of  sin :  seeing  it  is  expressly  written,  Ps.  Ixxxiv.  4. 
"Thou  art  not  a  God  that  loveth  wickedness,  thou  hatest  all 
them  that  work  iniquity,  and  wilt  destroy  all  that  speak 
lies."  And  again,  John  viii.  44.  "When  the  devil  speaketh 
a  lie,  he  speaketh  of  his  own,  because  he  is  a  liar,  and  the  fa- 
ther of  lying."  Yea,  there  is  even  in  ourselves  sin  and  cor- 
ruption enough,  so  that  there  is  no  need  that  God  should  in- 
fuse into  us  either  a  new  or  greater  measure  of  wickedness. 
Therefore  when  God  is  said  in  the  scripture,  to  harden,  to 
blind,  and  to  deliver  us  up  into  a  reprobate  sense,  it  is  to  be 
understood,  that  God  doth  it  by  just  judgment,  as  a  just 


HARMONY    OF    CONFESSIONS.  165 

judge  and  revenger.  To  conclude,  as  often  as  God  in  the 
scripture  is  said  and  seemeth  to  do  some  evil,  it  is  not  there- 
by meant,  that  man  doth  not  commit  evil,  but  that  God  doth 
suffer  it  to  be  done,  and  doth  not  hinder  it,  and  that  by  his 
just  judgment,  who  could  hinder  it,  if  he  would  :  or  because 
he  maketh  good  use  of  the  evil  of  men,  as  he  did  in  the  sins 
of  Joseph's  brethren  :  or  because  himself  rulelh  sins,  that 
they  break  not  out  and  rage  more  violently  than  is  meet.  St. 
Augustine  in  his  Enchiridion,  saith,  "After  a  wonderful  and 
unspeakable  manner  that  is  not  done  beside  his  will,  which  is 
done  contrary  to  his  will,  because  it  could  not  be  done,  if 
he  should  not  suffer  it  to  be  done,  and  yet  he  doth  not  suflfer 
it  to  be  done  unAvillingly,  but  willingly  :  neither  would  he,  be- 
ing God  suffer  any  evil  to  be  done,  unless  being  also  Al- 
mighty, he  could  make  good  of  evil."  Other  questions,  as, 
whether  God  vvould  have  Adam  fall,  or  whether  he  forced 
him  to  fall,  or  why  he  did  not  hinder  his  fall,  and  such  like, 
we  account  amongst  curious  questions,  (unless  perchance  the 
frowardness  of  heretics,  or  of  men  otherwise  importunate, 
do  compel  us  to  open  these  points  also  out  of  the  word  of 
God,  as  the  godly  doctors  of  the  Church  have  oftentimes 
done)  knowing  that  the  Lord  did  forbid  that  man  should  not  eat 
of  the  forbidden  fruit,  and  punished  his  transgression :  and 
also  that  the  things  done  are  not  evil  in  respect  of  the  provi- 
dence, will,  and  power  of  God,  but  in  respect  of  Satan,  and 
our  will  resisting  the  vvill  of  God. 

Of  Fre2  y.iLL,  axd  so  of  Man's  Power  and  Ability. 

We  teach  in  this  matter,  which  at  all  times  hath  been  the 
cause  of  many  conflicts  in  the  Church,  that  there  is  a  triple 
condition  or  estate  of  man  to  be  considered.  First,  what 
man  w^as  before  his  fall,  to  wit,  upright  and  free,  who  might 
both  continue  in  goodness,  and  dechne  to  evil :  but  he  declin- 
ed to  evil,  and  hath  wrapped  both  himself  and  all  mankind  in 
sin  and  death,  as  hath  been  showed  before.  Secondly,  we 
are  to  consider,  what  man  was  after  his  fall.  His  understand- 
ing indeed  was  not  taken  from  him,  neither  was  he  deprived  of 
wll,  and  altogether  changed  into  a  stone  or  stock.  Never- 
theless, these  things  are  so  altered  in  man,  that  they  are  not 
able  to  do  that  now,  which  they  could  not  do  before  his  fall. 
For  his  understanding  is  darkened,  and  his  will  which  before 
was  free,  is  now  become  a  servile  will ;  for  it  serveth  sin,  not 
nilling,  but  willing ;  for  it  is  called  a  wiU,  and  not  a  nilling. 


166  HARMONY    OF    CONFESSIONS. 

Therefore  as  touching  evil  or  sin,  man  doth  evil,  not  compel- 
led either  by  God  or  the  devil,  but  of  his  own  accord  ;  and 
in  this  respect  he  hath  a  most  free  will :  but  whereas  we  see, 
that  oftentimes  the  most  evil  deeds  and  counsels  of  man  are 
hindered  by  God,  that  they  cannot  attain  to  their  end,  this 
doth  not  take  from  man  liberty  in  evil;  but  God  by  his  power 
doth  prevent  that,  which  man  otherwise  purposed  freely :  as, 
Joseph's  brethren  did  freely  purpose  to  slay  Joseph:  but 
they  were  not  able  to  do  it,  because  it  seemed  other^vise  good 
to  God  in  his  secret  counsel.  But  as  touching  goodness  and 
virtues,  man's  understanding  doth  not  of  itself  judge  aright  of 
heavenly  things.  For  the  evangelical  and  apostolic  scrip- 
ture requireth  regeneration  of  every  one  of  us  that  will  be 
saved.  Wherefore  our  first  birth  by  Adam  doth  nothing  pro- 
fit us  to  salvation.  Paul  saith,  1  Cor.  ii.  "The  natural  man 
perceiveth  not  the  things  which  are  of  the  Spirit,"  &c.  The 
same  Paul  elsewhere  denieth  that  we  are  fit  of  ourselves  to 
think  any  good.  Now  it  is  evident,  that  the  mind  or  under- 
standing, is  the  guide  of  the  will :  and  seeing  the  guide  is 
blind,  it  is  easy  to  be  seen  how  far  the  will  can  reach.  There- 
fore man  not  as  yet  regenerate  hath  no  free  will  to  good,  no 
strength  to  perform  that  which  is  good.  The  Lord  saith  in  the 
gospel,  John  viiii.  "Verily,  verily  I  say  unto  you,  that  every 
one  that  committeth  sin,  is  the  servant  of  sin."  And  Paul 
the  apostle  saith,  Rom.  viii.  "The  wisdom  of  the  flesh  is  en- 
mity against  God.  For  it  is  not  subject  to  the  law  of  God,  nei- 
ther indeed  can  be."  Furthermore,  there  is  some  understand- 
ing of  earthly  things  remaining  in  man  after  his  fall.  For  God 
hath  of  mercy  left  him  wit,  though  much  differing  from  that 
which  was  in  him  before  his  fall,  God  commandeth  us  to  gar- 
nish our  wit,  and  therewithal  he  giveth  gifts  and  also  the  in- 
crease thereof.  And  it  is  a  clear  case,  that  we  can  profit 
very  little  in  all  arts  without  the  blessing  of  God.  The  scrip- 
ture doubtless  referreth  all  arts  to  God.  Yea  and  the  Eth- 
nics also  did  ascribe  the  the  beginnings  of  arts  to  the  gods, 
&s  to  the  authors  thereof. 

Lastly,  we  are  to  consider,  whether  the  regenerate  have 
free  will,  and  how  far  forth  they  have  it.  In  regeneration  the 
understanding  is  illuminated  by  the  Holy  Ghost,  that  it  may 
understand  both  the  mysteries  and  will  of  God.  And  the  will 
itself  is  not  only  changed  by  the  Spirit,  but  is  also  endued  with 
faculties,  that  of  its  own  accord  it  may  both  will  and  do  good. 
Unless  we  grant  this,  we  shall  deny  Christian  liberty,  and 
bring  in  the  bondage  of  the  law.    Besides,  the  prophet  bringeth 


HARMONY    OF    CONFESSIONS.  167 

in  God  speaking  thus,  Jer.  iii.  "  I  will  put  my  laws  in  their 
minds,  and  write  them  in  their  hearts."  The  Lord  also  saith 
in  the  gospel,  Ez.  xxx  i.  "  If  the  Son  make  you  free,  then  are 
you  free  indeed."  Paul  also  to  the  Phillippians,  John  vii.  "Unto 
you  it  is  given,  for  Christ  not  only  to  beheve  in  him,  but  also  to 
suffer  for  his  sake."  And  again,  Phil.  i.  "  I  am  persuaded 
that  he  that  began  this  good  work  in  you,  will  perform  it  until 
the  day  of  the  Lord  Jesus.  Also,  Phil.  ii.  "  It  is  God  that 
worketh  in  you  the  will  and  the  deed."  Where  nevertheless 
we  teach,  that  there  are  two  things  to  be  observed  :  First,  that 
the  regenerate,  in  the  choice  and  working  of  that  which  is  good, 
do  not  only  work  passively,  but  actively.  For^they  are  moved 
of  God,  that  themselves  may  do  that  which  they  do.  And 
Augustine  doth  truly  allege  that  saying,  that "  God  is  said  to  be 
our  helper.  For  no  man  can  be  helped,  but  he  that  doth 
somewhat."  The  Manichees  did  bereave  man  of  all  action, 
and  made  him  like  a  stone  and  a  block. 

Secondly,  that  an  the  regenerate  there  remaineth  infirmity. 
For  seeing  that  sin  dwelleth  in  us,  and  that  flesh  in  the 
regenerate  striveth  against  the  Spirit,  even  to  our  lives  end, 
they  do  readily  perform  in  every  point  that  which  they  had 
purposed.  These  things  are  confirmed  by  the  apostle,  Rom. 
vii.  Gal.  V.  Therefore,  our  free  will  is  weak,  by  reason  of 
tlie  relics  of  old  Adam  remaining  in  us  so  long  as  we  live,  and 
of  the  human  corruption,  which  so  nearly  cleaveth  to  them. 
In  the  mean  while  because  that  the  strength  of  the  flesh  and 
relics  of  the  old  man  are  not  of  such  great  force  that  they  can 
wholly  quench  the  work  of  the  Spirit,  therefore  the  faithful 
are  called  free,  yet  so,  that  they  do  acknowledge  their  infirmity, 
and  glory  no  whit  at  all  of  their  free  will.  For  that  which  St. 
Augustine  doth  repeat  so  often  out  of  the  apostle,  ought  always 
to  be  kept  in  mind  by  the  faithful  :  "  "VVhat  hast  thou,  that 
thou  hast  not  received  1  and  if  thou  hast  received  it,  why  dost 
thou  boast,  as  though  thou  hadst  not  received  it  1"  Hitherto 
may  be  added,  that  that  cometh  not  straightway  to  pass, 
which  we  have  purposed.  For  the  events  of  things  are  in 
the  hand  of  God.  For  which  cause,  Rom.  i.  xix.  Paul 
"besoughtthe  Lordthat  he  would  prosper  his  journey."  Where- 
fore in  this  respect  also,  free  will  is  very  weak.  But  in  outward 
things  no  man  denieth  but  that  both  the  regenerate  and  unre- 
generate  have  their  free  will.  For  man  hath  this  constitution 
common  with  other  creatures  (to  whom  he  is  not  inferior)  to 
will  some  things,  and  to  nill  other  things.  So  he  may  speak, 
or  keep  silence,  go  out  of  his  house,  or  abide  within.  Although 


168  HARMONY    OF    CONFESSIONS. 

herein  also  God's  power  is  evermore  to  be  marked,  which 
brought  to  pass  that  Balaam  could  not  go  so  far  as  he  would, 
and  that  Zacharias  coming  out  of  the  temple,  could  not  speak 
as  he  would  have  done.  In  this  matter  we  condemn  the 
Manichees  who  deny,  that  the  beginning  of  evil  unto  man, 
being  good,  came  from  his  free  will.  We  condemn  also  the 
Pelagians,  who  affirm  that  an  evil  man  hath  free  v^dll  suffi- 
ciently to  perform  a  good  precept.  Both  these  are  confuted 
by  the  scripture,  which  saith  to  the  former,  "  God  made  man 
upright,"  and  to  the  latter,  "If  the  Son  make  you  free,  then  are 
you  free  indeed." 


THE  CONFESSION  OF  BOHEMIA,  OR  THE 
WALDENSES. 

Of  the  Knowledge   of  a  Man's  self:  also,  of   Sin,  the  Causes 
AND  Fruits  thereof,  and  of  the  Promise  of  God. 

Fourthly,  touching  the  knowledge  of 'himself,  man  is  taught, 
£uid  that  after  two  sorts.  First,  the  knowledge  of  his  estate, 
yet  being  in  his  innocence,  or  void  of  all  fault,  that  is,  of  his 
nature  being  perfect,  from  whence  he  fell :  Secondly,  the 
knowledge  of  his  sin  and  mortality,  into  which  he  fell.  The 
estate  and  condition  of  his  innocence  and  righteousness  con- 
sisteth  in  these  points  :  that  the  Lord  in  the  beginning  made 
man  after  his  own  image  and  likeness,  and  adorned  him  with 
the  gifts  "of  his  grace  or  bounty  :  that  he  engraved  in  him 
righteousness  and  his  Spirit,  a  soul  and  a  body,  together  with 
all  the  faculties  and  powers  thereof,  and  so  made  him  holy, 
just,  wise,  immortal,  and  a  most  pleasant  temple  for  his 
heavenly  Spirit,  in  the  mind,  will,  memory,  and  judgment,  and 
bestowed  upon  him  clear  light  of  understanding,  integrity,  and 
a  very  ordinate  or  lawful  love  towards  God,  and  all  his  crea- 
tures ;  also  a  full  and  absolute  obedience,  or  abiUty  to  obey 
God,  the  true  fear  of  God,  and  a  sincere  heart  and  nature, 
that  man  might  be  his  own  possession,  and  his  proper  and 
peculiar  workmanship,  created  unto  the  praise  of  his  glorious 
grace.  Man  being  placed  in  this  estate,  had  left  unto  him  free 
will,  so  that  if  he  would,  he  was  able  to  fulfil  that  command- 
ment which  God  gave  him,  and  thereby  to  retain  righteousness 
both  for  himself  and  for  all  his  posterity  after  him,  and  every 
way  to  enjoy  a  spirit,  soul,  body,  and  an  estate  most  blessed  : 
and  further  also,  to  make  a  way  unto  a  far  more  excellent 


HARMONY    OF    CONFESSIONS.  16S 

glory,  by  considering  that  fire  and  water,  life  and  death,  were 
set  before  him  ;  which  if  he  would  not  consider,  nor  do  his 
endeavor  therein,  by  choosing  of  evil,  he  might  lose  all  those 
good  gifts. 

The  second  part  of  the  knowledge  of  a  man's  self,  (namely 
before  justification,)  standeth  in  this,  that  a  man  acknowledge 
aright  the  state  of  this  fall,  sin,  and  mortality.  For  that  free 
liberty  of  choice  which  God  permitted  to  the  will  of  man,  h« 
abused  and  kept  not  the  law  of  his  justice,  but  swerved  there- 
from, and  therein  transgressed  the  commandment  of  God. 
insomuch  as  he  obeyed  the  devil  and  those  lying  speeches  ol 
his,  and  gave  credit  unto  them,  and  performed  to  the  devil 
such  faith  and  obedience  as  was  due  to  God  alone  ;  whereby 
he  stripped  and  bereaved  himself  and  his  posterity  of  the 
state  of  perfection  and  goodness  of  nature  :  and  the  grace  oi 
God,  and  those  good  gifts  of  justice,  and  the  image  of  God, 
which  in  his  creation  were  engraved  in  him,  he  partly  lost 
them,  and  partly  corrupted  and  defiled  them,  as  if  with  horrible 
poison  one  should  corrupt  pure  wine,  and  by  this  means  he 
cast  headlong  both  himself  and  all  his  offspring  into  sin, 
death,  and  all  kind  of  miseries  in  this  life,  and  into  punishments 
eternal  after  this  life. 

Wherefore  the  spring  and  principal  author  of  all  evil  is  that 
cruel  and  detestable  devil,  the  tempter,  bar,  and  manslayer  : 
and  next  the  free  will  of  man,  which  notwithstanding  being 
converted  to  evil,  through  lust  and  naughty  desires,  an< 
perverse  concupiscence,  chooseth  that  which  is  evil. 

Hereby,  sins  according  to  these  degrees  and  after  this  order 
may  be  considered  and  judged  of.  The  first  and  weightiest 
or  most  grievous  sin  of  all  was  without  doubt  after  that  sin  of 
Adam,  which  the  apostle  calleth  disobedience,  for  the  which 
death  reigneth  over  all,  even  over  those  also,  which  have  not 
sinned  with  like  transgression  as  did  Adam.  A  second  kind 
is  original  sin,  naturally  engendered  in  us  and  hereditary, 
wherein  we  are  all  conceived  and  born  into  this  world. 
"  Behold,"  saith  David,  Ps.  li.  "  I  was  born  in  iniquity,  and 
in  sin  hath  my  mother  conceived  me."  And  Paul,  Ephes.  ii. 
"  We  are  by  nature  the  children  of  wrath."  Let  the  force  of 
this  hereditary  destruction  be  acknowledged  and  judged  of 
by  the  guilt  and  fault,  by  our  proneness  and  declination,  by 
our  evil  natiire,  and  by  the  punishment  which  is  laid  upon 
it.  The  third  kind  of  sins  are  those  which  are  called  actual, 
which  are  fruits  of  original  sin,  and  do  burst  out  within,  with- 
out, privily  and  openly,  by  the  powers  of  man,  that  is,  by  all 

16 


170  HARMONY    or    CONFESSIONS. 

that  ever  man  is  able  to  do,  and  by  his  members,  transgressing 
all  those  things  which  God  commandeth  and  forbiddeth,  and 
also  running  into  blindness  and  errors  worthy  to  be  punished 
with  all  kind  of  damnation.  This  doctrine  of  the  true  know- 
ledge of  sin,  is  of  our  men  diligently  handled  and  urged  : 
and  to  this  end  were  the  first  and  second  tables  of  the  law 
delivered  to  Moses  of  God,  that  men  especially  might  know 
themselves,  that  they  are  conceived  and  born  in  sin,  and  that 
forthwith,  even  from  their  birth,  and  by  nature,  they  are  sinners, 
full  of  lusts,  and  evil  inclinations. 

For  hereof  it  cometh,  that  straight  even  from  the  beginning 
of  our  age,  and  so  forth  in  the  whole  course  of  our  life,  being 
stained  and  overcome  with  many  sins,  men  do  in  heart, 
thoughts,  and  evil  deeds,  break  and  transgress  the  command- 
ments of  God,  as  it  is  written,  Ps.  xiv.  Rom.  iii.  "  The  Lord 
looked  down  from  heaven  to  behold  the  children  of  men,  to 
see  if  there  were  any  that  would  understand,  and  seek  God  : 
all  are  gone  out  of  the  way,  they  have  been  made  altogether 
unprofitable,  there  is  none  that  doeth  good,  no  not  one." 
And  again.  Gen.  vi.  "  When  the  Lord  saw  that  the  wickedness 
of  man  was  great  in  the  earth,  and  all  the  cogitations  of  his 
heart  were  only  evil  continually."  And  again.  Gen.  viii. 
"  The  Lord  said,  the  imagination  of  man's  heart  is  evil  even 
from  his  youth."  And  Saint  Paul  saith,  Eph.  ii.  "We  were  by 
nature  the  children  of  wrath  as  well  as  others." 

Here  withal  this  is  also  taught,  that  by  reason  of  that  cor- 
ruption and  depravation,  common  to  all  mankind,  and  for  the 
sin,  transgressions,  and  injustice,  which  ensued  thereof,  all 
men  ought  to  acknowledge,  according  to  the  holy  scripture, 
their  own  just  condemnation,  and  the  horrible  and  severe 
vengeance  of  God,  and  consequently  the  most  deserved 
punishment  of  death,  and  eternal  torments  in  hell :  whereof 
Paul  teacheth  us,  when  he  saith,  Rom.  vi.  "  The  wages  of 
sin  is  death."  And  our  Lord  Christ,  John  v.  "  They  which 
have  done  evil,  shall  go  into  the  resurrection  of  condemnation," 
that  is,  jinto  pains  eternal,  "  where  shall  be  wailing  and 
gnashing  of  teeth." 

They  teach  also  that  we  must  acknowledge  our  weakness, 
and  that  great  misery  which  is  engendered  in  us,  as  also  those 
difficulties  from  which  no  man  can  ever  deliver  or  rid  himself 
by  any  means,  or  justify  himself,  (that  is,  procure  or  get 
righteousness  to  himself,)  by  any  kind  of  works,  deeds,  or 
exercises,  seem  they  never  so  glorious.  For  that  will  of  man 
which  before  was  free,  is  now  so  corrupted,  troubled,  and 


HARMONY    OF    CONFESSIONS.  171 

weakened,  that  now  from  henceforth  of  itself,  and  without  the 
grace  of  God,  it  cannot  choose,  judge,  or  wish  fully,  nay  it 
hath  no  desire,  nor  inclination,  much  less  any  ability,  to 
choose  that  good  wherewith  God  is  pleased.  For  albeit  it 
fell  willingly  and  of  its  o^vn  accord,  yet  by  itself,  and  by  ita 
own  strength  it  could  not  rise  again,  or  recover  that  fall ; 
neither  to  this  day,  without  the  merciful  help  of  God,  is  it 
able  to  do  any  thing  at  all.  And  a  little  after  :  Neither  can 
he  which  is  man  only,  and  hath  nothing  above  the  reach  of 
tliis  our  nature,  help  another  in  this  point.  For  since  that 
original  sin,  proceeding  by  inheritance,  possesseth  the  whole 
nature,  and  doth  furiously  rage  therein,  and  seeing  that  all 
men  are  sinners,  and  do  want  the  grace  and  justice  of  God, 
therefore  saith  God,  by  the  mouth  of  the  prophet  Esaias,Esa. 
xliii.  "  Put  me  in  remembrance.  Let  us  be  judged  together, 
count  thou  if  thou  have  any  thing  that  thou  mayest  be  justified : 
thy  first  father  hath  sinned,  and  thy  interpreters  (that  is, 
they  which  teach  the  justice)  have  transgressed  against  me." 
And  a  little  before,  speaking  of  works  in  the  service  of  God 
after  the  invention  of  man,  he  saith  :  "  Thou  hast  not  offered 
unto  me  the  ram  of  the  burnt  offerings,  neither  hast  thou 
honored  me  with  thy  sacrifices  :  I  have  not  caused  thee  to 
serve  with  an  offering,  nor  wearied  thee  with  incense."  And 
unto  the  Hebrews  it  is  ^\Titten :  Heb.  x.  "  Sacrifice,  and 
offering,  and  burnt  offerings,  and  sin  offerings  thou  wouldest 
not  have."  Neither  didst  thou  approve  those  things,  which 
were  offered  according  to  the  law. 

This  also  must  we  know,  that  the  Lord  God  for  sin  doth 
permit  and  bring  all  kinds  of  afflictions,  miseries,  and  vexations 
of  mind  in  this  life,  upon  all  men,  such  as  are  heat,  cold, 
hunger,  thirst,  care,  and  anguish,  sore  labors,  calamity,  adver- 
sity, doleful  times,  sword,  fire,  diseases,  griefs, and  at  the  last  also 
that  intolerable  and  bitter  death,  whereby  nature  is  overthrown, 
as  it  is  written.  Gen.  ii.  "Thou  shalt  die  the  death."  Again, 
Gen.  iii.  "  Cursed  is  the  earth  for  thy  sake,  in  sorrow  shalt 
thou  eat  of  it  all  the  days  of  thy  life  ;  thorns  also  and  thistles 
shall  it  bring  forth  to  thee."  And  yet  it  is  taught,  that  men 
must  and  ought  to  bear  all  these  punishments  patiently,  seeing 
that  they  owe  unto  God,  and  have  deserved  a  far  more  cruel 
punishment.  Yet  they  must  not  be  so  persuaded  as  though 
ihey  deserved  any  thing  by  suffering  this  punishment,  or  should 
receivfe  from  God  any  grace  or  reward  in  recompense  for  the 
merit  of  these  punishments,  seeing  that  Paul,  speaking  of  a 
mucb  jnore  worthy  cross  and  sufferings  which  the  true  be- 


172  HARMONY    OF    CONFESSIONS. 

lievers  take  upon  them  for  Christ's  sake,  saith,  "  that  they  be 
not  comparable  to  the  glory,  which  shall  be  shewed  unto  us  :" 
And  these  punishments  are  laid  upon  us,  and  are  patiently 
to  be  borne,  that  we  may  acknowledge  the  greatness  of  our 
sin,  and  how  grievous  a  thing  it  is,  and  therewithal  our  own 
weakness,  needs,  and  misery,  and  that  by  experience  we  may 
know  how  wicked,  foul,  and  bitter  a  thing  it  is,  even  above  all 
that  we  are  able  to  conceive,  for  a  man  to  forsake  the  Lord 
his  God,  as  saith  the  prophet.  And  moreover,  that  they 
which  being  plunged  in  these  miseries,  and  oppressed  with 
these  burdens,  may  again  be  stirred  up  to  repentance,  and 
to  seek  for  favor  and  help  from  God,  which  is  a  Father  full 
of  mercy  and  compassion.  Howbeit  this  is  also  expressly 
added,  that  the  labors  and  torments  which  holy  men  do  suffer 
for  the  name  of  Christ,  that  is,  in  the  cause  of  eternal  salva- 
tion, for  the  holy  truth  of  Christ,  are  an  acceptable  and  pleasant 
sacrifice  to  God,  and  have  great  and  large  promises,  especially 
in  the  life  to  come :  the  which  thing  also  did  even  so  fall  out 
with  Christ  our  Head,  of  whom  the  epistle  to  the  Hebrews 
gpeaketh  thus,  that  "For  the  joy  that  was  set  before  him,  he 
endured  the  cross  :"  who  also  by  himself  consecrated  and 
hallowed  the  cross  to  them,  even  to  this  end,  that  those  suffer- 
ings which  we  endure  for  Christ  his  name's  sake,  might  be 
pleasant  and  acceptable  unto  God. 

THE    FRENCH    CONFESSION. 

We  believe  that  man  being  created  pure  and  upright,  and 
conformable  to  the  image  of  God,  through  his  own  fault  fell 
from  that  grace  which  he  had  received,  and  thereby  did  so 
estrange  himself  from  God,  the  fountain  of  all  righteousness 
and  of  all  good  things,  that  his  nature  is  become  altogether 
defiled,  and  being  blind  in  spirit,  and  corrupt  in  heart,  hath 
utterly  lost  all  that  integrity.  For  although  he  can  somewhat 
discern  between  good  and  evil,  yet  we  affirm  that  whatsoever 
light  he  hath,  it  straightway  becometh  darkness,  when  the 
question  is  of  seeking  God,  so  that  by  his  understanding  and 
reason  he  can  never  come  to  God.  Also,  although  he  be 
endued  with  will,  whereby  he  is  moved  to  this  or  that,  yet 
insomuch  as  that  is  altogether  captivated  under  sin,  it  hath  no 
liberty  at  all  to  desire  good,  but  such  as  it  hath  received  by 
grace  and  of  the  gift  of  God.  We  believe  that  all  the  offspring 
of  Adam  is  infected  with  this  contagion,  which  we  call  original 
sin,  that  is,  a  stain  spreading  itself  by  propagation,  and  not  by 


HARMONY   OP   CONFESSIONS.  178 

imitation  only,  as  the  Pelagians  thought,  all  whose  errors  we 
do  detest.  Neither  do  we  think  it  necessary  to  search,  how 
this  sin  may  be  derived  from  one  unto  another.  For  it  is 
sufficient  that  those  things  which  God  gave  unto  Adam,  were 
not  given  to  him  alone,  but  also  to  all  his  posterity :  and 
therefore  we  in  his  person  being  deprived  of  all  those  good 
gifts,  are  fallen  into  all  this  misery  and  curse. 

We  believe  that  this  stain  is  indeed  sin,  because  that  it  maketh 
and  every  man  (not  so  much  as  those  little  ones  excepted, 
which  as  yet  lie  hid  in  their  mothers'  womb)  guilty  of  eternal 
death  before  God.  We  also  affirm,  that  this  stain,  even  after 
baptism,  is  in  nature  sin,  as  concerning  the  fault:  howbeit 
they  which  are  the  children  of  God,  shall  not  therefore  be 
condemned,  because  that  God  of  his  gracious  free  goodness 
and  mercy,  doth  not  impute  it  to  them.  Moreover  we  say, 
that  this  frowardness  of  nature  doth  always  bring  forth  some 
fruits  of  mahce  and  rebellion,  in  such  sort,  that  even  they 
which  are  most  holy,  although  they  resist  it,  yet  are  they  defiled 
with  many  infirmities  and  offences,  so  long  as  they  live  in 
this  world. 

THE    ENGLISH    CONFESSION. 

We  say  also,  that  every  person  is  born  in  sin,  and  leadeth 
his  life  in  sin:  that  no  body  is  able  truly  to  say,  his  heart  is  clean. 
That  the  most  righteous  person  is  but  an  unprofitable  servant : 
That  the  law  of  God  is  perfect,  and  require th  of  us,  perfect, 
and  full  obedience  :  That  we  are  able  by  no  means  to  fulfil 
that  law  in  this  worldly  life  ;  that  there  is  no  mortal  creature, 
which  can  be  justified  by  his  own  deserts  in  God's  sight. 

THE  THIRTY-NINE  ARTICLES  OF  THE  CHURCH  OF 

ENGLAND. 

Of  Original  or  Birth  sin. 

Original  sin  standeth  not  in  the  following  of  Adam  (as  the 
Pelagians  do  vainly  talk  : )  but  it  is  the  fault  and  corruption  of 
the  nature  of  every  man,  that  naturally  is  engendered,  of  the 
off*spring  of  Adam ;  whereby  man  is  very  far  gone  from  ori- 
ginal righteousness,  and  is,  of  his  own  nature,  inclined  to  evil ; 
so  that  the  flesh  lusteth  always,  contrary  to  the  Spirit ;  and 
therefore,  in  every  person  born  into  this  world,  it  deserveth 
God's  wrath  and  damnation.  And  this  infection  of  nature  doth 
remain ;  yea,  in  them,  that  are  regenerated  ;  whereby  the  lust 

16* 


174  HARMONY  -OF    CONFESSIONS. 

of  the  flesh,  which  some  do  expound  the  wisdom,  some  sens- 
uality, some  the  affection,  some  the  desire  of  the  flesh,  is  not 
subject  to  the  law  of  God.  And  although  there  is  no  condem- 
nation, for  them  that  believe  and  are  baptized,  yet  the  apostle 
doth  confess,  that  concupiscence  and  lust,  hath,  of  itself,  the 
nature  of  sin. 

Of  Free  tvill. 

The  condition  of  man,  after  the  fall  of  Adam,  is  such,  that 
he  cannot  turn  and  prepare  himself,  by  his  own  natural  strength 
and  good  works,  to  faith  and  calling  upon  God  :  wherefore  we 
have  no  power  to  do  good  works,  pleasant  and  acceptable  to 
God,  without  the  grace  of  God,  by  Christ,  preventing  us,  that 
we  may  have  a  good  will,  and  working  with  us,  when  we  have 
that  good  will. 

THE    CONFESSION    OF    BELGIA. 

We  believe  that  God  of  the  slime  of  the  earth  created  man, 
after  his  image,  that  is  to  say,  good,  just,  and  holy,  who  had 
power  by  his  own  free  will,  to  frame  and  conform  his  will  unto 
the  will  of  God.  But  when  he  was  advanced  to  honor  he 
knew  not,  neither  did  he  well  understand  his  excellent  state, 
but  wittingly  and  willingly  did  make  himself  subject  to  sin, 
and  so  consequently  unto  eternal  death  and  malediction, 
whilst  that  giving  ear  to  the  w^ords  and  subtleties  of  the  devil, 
he  did  transgress  that  commandment  of  life,  which  he  had 
received  of  the  Lord,  and  so  did  withdraw  and  alienate  himself 
from  God  (his  true  hfe,)  his  nature  being  altogether  defiled 
and  corrupted  by  sin,  whereby  it  came  to  pass,  that  he  made 
himself  subject  both  to  corporeal  and  to  spiritual  death. 
Wherefore  being  made  wicked,  and  perverse,  and  also  corrupt 
in  all  his  ways  and  endeavors,  he  lost  those  excellent  gifts  where- 
with the  Lord  had  adorned  him,  so  that  there  were  but  a  few  little 
sparks  and  small  steps  of  those  graces  left  in  him,  the  which  not- 
withstanding are  sufficient  to  leave  men  without  excuse  because 
that  what  light  soever  we  have,  is  turned  into  palpable  darkness, 
even  as  the  scripture  itself  teacheth,  saying,  John  i.  6.  "  The 
hghtshined  in  darkness,  and  the  darkness  comprehended  it  not :" 
For  there  John  doth  manifestly  call  men  darkness.  Therefore 
whatsoever  things  are  taught,  as  touching  man's  free  will,  we 
do  worthily  reject  them,  seeing  man  is  the  servant  of  sin,  John 
ill.  27.  "  Neither  can  he  do  any  thing  of  himself,  but  as  it 
is  given  him  from  heaven  :"     For  who  is  so  bold  as  to  braS 


HARMONY    OF    CONFESSIONS.  175 

that  he  is  able  to  perform  whatsoever  he  listeth,  when  as 
Christ  himself  saith,  John  vi.  44.  "  No  man  can  come  unto 
me,  except  my  Father,  which  hath  sent  me,  do  draw  him  ?" 
Who  dare  boast  of  his  will,  which  heareth  that,  Rom.  viiL 
"  All  the  affections  of  the  flesh  are  enemies  against  God  ?•' 
Who  will  vaunt  of  his  understanding,  which  knovvcth  that, 
1  Cor.  i.  14.  "  The  natural  man  can?  ot  perceive  the  things 
of  the  Spirit  of  God  ?"  To  conclude,  who  is  he  that  dare 
bring  forth  anyone  cogitation  of  his  own,  which  understandeth 
this,  that  we  are  not  2  Cor.  iii.  5.  "  Able  of  oiu-selves  to  think 
any  thing,"  but,  "  That  w^e  are  sufficient,  it  is  altogether  of 
God  ?"  Therefore  that  saying  of  the  apostle  must  needs  re- 
main firm  and  steadfast,  Phil.  ii.  12.  "  It  is  God  which  worketh 
in  us,  both  to  will  and  to  do,  even  of  his  good  pleasure."  For 
no  man's  mind,  no  man's  will  is  able  to  rest  in  the  will  of  God, 
wherein  Christ  himself  hath  wrought  nothing  before.  The 
which  also  he  doth  teach  us,  saying,  John  xv.  5.  "  Without 
me  ye  can  do  nothing." 

Wc  believe,  that  through  the  disobedience  of  Adam,  the 
sin,  that  is  called  odiginal  hath  been  spread  and  poured  into 
all  mankind.  Now  original  sin,  is  a  corruption  of  the  whole 
nature,  and  an  hereditary  evil,  wherewith  even  the  very  infants 
in  theii*  mother's  womb  are  polluted  :  the  which  also  as  a  most 
noisome  root  doth  branch  out  most  abundantly  all  kind  of  sin 
in  man,  and  is  so  filthy  and  abominable  in  the  sight  of  God, 
that  it  alone  is  sutBcient  to  the  condemnation  of  all  mankind. 
Neither  are  we  to  believe  that  this  sin  is  by  baptism  utterly 
extinguished  or  plucked  up  by  the  roots,  seeing  that  out  of  it, 
as  out  of  a  corrupt  fountain,  continual  floods  and  rivers  of 
iniquity  do  daily  spring  and  flow  :  howbeit,  to  the  children  of 
God  it  doth  not  tend,  neither  is  it  imputed  to  condemnation, 
but  of  the  mere  favor  and  mercy  of  God  it  is  remitted  unto 
"hem,  not  to  this  end,  that  they  trusting  unto  this  remission 
should  be  rocked  asleep  in  security,  but  that  it  may  stir  up 
often  sighs  in  the  faithful  by  the  sense  and  feeling  of  this  cor- 
ruption, and  that  they  should  somewhat  the  more  earnestly 
desire,  Rom.  vii.  18.  24.  "  to  be  dehvered  from  this  body 
of  death."  Therefore  we  do  condemn  the  error  of  the  Pela- 
gians, which  affirm,  that  this  original  sin  is  nothing  else  but  a 
certain  kind  of  imitation. 


176  MlRMONY    OF    CONFESSIOIfS. 


THE    CONFESSION   OF    AUGSBURG. 

Also  they  that  teach  that  after  the  fall  of  Adam  all  men 
descended  one  from  another  after  a  natural  manner,  have 
original  sin  even  when  they  are  born.  We  mean  by  original 
sin  that  which  the  holy  fathers,  and  all  of  sound  judgment  and 
learning  in  the  Church  do  so  call,  namely  that  guilt,  whereby 
all  that  come  into  the  world,  are  through  Adam's  fall,  subject 
to  God's  wrath  and  eternal  death,  and  that  very  corruption  of 
man's  nature  derived  from  Adam.  And  this  corruption  of 
man's  nature  comprehendeth  both  the  defect  of  original  justice, 
integrity,  or  obedience,  and  also  concupiscence.  This 
defect  is  horrible  blindness,  and  disobedience,  that  is,  to  wit, 
to  want  that  light  and  knowledge  of  God,  which  should  have 
been  in  our  nature  being  perfect,  and  to  want  that  uprightness, 
that  is,  that  perpetual  obedience,  that  true,  pure,  and  chief 
love  of  God,  and  those  other  gifts  of  perfect  nature.  Where- 
fore those  defects  and  this  concupiscence  are  things  damnable, 
and  of  their  own  nature  worthy  of  death.  And  this  original 
blot  is  sin  indeed,  condemning,  and  bringing  eternal  death,  even 
now  also,  upon  them,  which  are  not  born  again  by  baptism 
and  the  Holy  Ghost. 

They  condemn  the  Pelagians,  who  deny  original  sin,  and 
think  that  those  defects  or  this  concupiscence  are  things  indif- 
ferent, or  punishments  only,  and  not  of  their  own  nature 
damnable,  and  dream  that  man  may  satisfy  the  law  of  God, 
and  may  for  that  peculiar  obedience  be  pronounced  just  before 
God. 

Concerning  free  will,  they  do  teach,  that  man's  will  hath 
some  freedom  to  perform  a  civil  justice,  and  to  make  choice 
of  things  that  are  within  the  reach  of  reason  :  but  it  hath  no 
power  to  perform  a  spiritual  justice,  without  the  Holy  Spirit, 
because  Paul  saith,  "  The  natural  man  perceiveth  not  the 
things  which  are  of  the  Spirit  of  God,"  and  Christ  saith, 
"  Without  me  ye  can  do  nothing."  Now  this  spiritual  justice 
is  wrought  in  us,  when  we  are  helped  of  the  Holy  Ghost. 
And  we  receive  the  Holy  Ghost,  when  we  assent  unto  the 
word  of  God,  that  >ve  may  be  comforted  through  faith  in  all 
terrors  of  conscience,  as  Paul  teacheth,  when  he  saith,  "  That 
ye  may  receive  the  promise  of  the  spirit  through  faith."  These 
things,  almost  in  as  many  words,  saith  St.  Augustine,  lib.  iii. 
Hypognost. 


HARMONY    OF    CONFESSIONS.  177 

"  We  confess  that  there  is  in  all  men  a  free  will  which  hath 
indeed  the  judgment  of  reason,  not  that  it  is  therehy  apt  with- 
out God  either^  to  begin,  or  to  perform  any  thing,  in  matters 
pertaining  to  God,  but  only  in  works  belonging  to  this  present 
life,  whether  they  be  good  or  evil.  In  good  works  1  affirm 
tliose  to  be,  which  arise  of  the  goodness  of  nature,  as  to  be 
wiUing  to  labor  in  the  iield,  to  desire  meat  or  drink,  to  desire 
to  have  a  friend,  to  desire  apparel,  to  desire  to  build  an  house, 
to  marry  a  wife,  to  nourish  cattle,  to  learn  the  art  of  divers 
good  things,  to  desire  any  good  thing  pertaining  to  this  present 
life,  all  which  are  not  without  God's  government,  yea  they  now 
are,  and  had  their  beginning  from  God.  In  evil  things  I 
account  such  as  these,  to  desire  to  worship  an  image  :  to 
desire  manslaufjhter."  This  sentence  of  Augustine  doth 
notably  teach  what  is  to  be  attributed  to  free  will,  and  doth 
put  a  plain  difference  between  civil  discipline  or  the  exercises 
of  human  reason,  and  spiritual  motions,  true  fear,  patience, 
constancy,  faith,  invocation  in  most  sharp  temptations,  in  the 
midst  of  Satan's  subtk  assnult?,  in  the  terrors  of  sin.  Tn  the:-** 
surely  we  had  great  need  to  be  guided  and  helped  of  the  Holy 
Spirit,  according  to  that  saying  of  Paul,  "  The  Spirit  helpeth 
our  infirmity." 

We  condemn  the  Pelagians,and  all  such  as  they  are  who  teach 
that  by  the  only  powers  of  nature,  without  the  Holy  Spirit,  we 
may  love  God  above  all,  and  fulfil  the  law  of  God,  as  touch- 
ing the  substance  of  our  actions.  We  do  freely  and  neces- 
sarily mislike  these  dreams :  for  they  do  obscure  the  benefits 
of  Christ.  For  therefore  is  Christ  the  mediator  set  forth,  and 
mercy  promised  in  the  gospel,  because  that  the  law  cannot  be 
satisfied  by  man's  nature,  as  Paul  witnesseth,  when  he  saith, 
Rom.  viii.  "The  wisdom  of  the  flesh  is  enmity  against  God. 
For  it  is  not  subject  to  the  law  of  God,  neither  indeed  can 
be."  For  albeit  that  man's  nature  by  itself  can  after  some 
sort  perform  external  works,  (for  it  can  contain  the  hands 
from  theft  and  murder,)  yet  can  it  not  make  those  inward 
motions,  as  true  fear,  true  faith,  patience,  and  chastity,  unless 
tlie  Holy  Ghost  do  govern  and  help  our  hearts.  And  yet  in 
this  pl^ce  also  do  we  teach,  that  it  is  also  the  commandment 
of  God,  that  the  carnal  motions  should  be  restrained  by  the 
industry  of  reason  and  by  civil  discipline,  as  Paul  saith,  "The 
law  is  schoolmaster  to  Christ :"  also,  "The  law  is  given  to 
the  unjust." 


178  HARMONY    OF    CONFESSIONS. 

THE   MORAVIAN   CONFESSION. 
Article  II. 

Further  we  teach,  that  since  Adam's  fall  all  mankind,  nat- 
urally engendered  from  him,  are  conceived  and  born  in  sin  ; 
that  is,  that  they  from  the  very  womb  are  full  of  evil  lusts  and 
inclinations  :  and  have  by  nature  no  true  fear  of  God,  no  true 
faith  in  God,  neither  can  have.  Also,  that  this  innate  disease 
and  original  sin,  is  truly  sin ;  and  condemns,  under  God's 
eternal  wrath,  all  those  who  are  not  born  again  through  water 
and  the  Holy  Ghost 

Article  XVIII. 

Concerning  free  will  it  is  taught,  that  man  hath,  in  some  meas- 
ure, a  free  will  to  live  honest  outwardly,  and  to  choose  between 
those  things  which  reason  comprehends.  But  without  grace, 
help,  and  operation  of  the  Holy  Spirit,  a  man  is  not  able  to  be 
pleasing  to  God,  from  the  heart  to  fear  God,  to  love  or  to  believe 
in  him,  or  to  cast  away  out  of  the  heart  the  innate  evil  lust. 
But  such  things  are  effected  through  the  Holy  Spirit,  which  is 
given  tlirough  G  od's  word.  For  Paul  says,  1  Cor.  ii.  "  The 
natural  man  receiveth  not  the  things  of  the  Spirit  of  God." 

And  that  it  may  be  known  that  herein  we  teach  nothing  new, 
these  are  the  clear  words  of  St.  Austin  concerning  free  will, 
as  are  here  written  out  of  Hypognostics,  book  iii.  "  We 
acknowledge,  that  there  is  in  all  men  a  free  will ;  for  they  all 
have  a  natural  implanted  understanding  and  reason :  not  thai 
they  are  able  to  transact  any  thing  with  God,  as  from  the  heart 
to  love  God,  and  to  fear  him  ;  but  only  in  the  external  works 
of  this  life  they  have  liberty  to  choose  good  or  bad ;  the  good 
I  mean  which  nature  is  able  to  do  ;  as  to  work  in  the  field,  or 
not  ;  to  eat,  to  drink,  to  go  to  a  friend,  or  not ;  to  put  on  or  t» 
put  off  a  garment,  to  build,  to  take  a  wife,  to  follow  a  trade ; 
and  to  do  such  like  things,  which  are  profitable  and  good :  all 
which  however,  is  not,  neither  subsists  without  God  ;  but  all  is 
from  him,  and  through  him.  On  the  other  hand  also,  man  by 
his  own  choice  can  undertake  something  bad,  as  to  kneel 
before  an  idol,  to  pommit  murder,"  &c» 


HARMONY   or    COFrpXSSIO?fS,  179 


Article  XIX. 

Concerning  the  cause  of  sins,  it  is  taught  among  us,  that 
although  God  Almighty  created  and  upholds  all  nature,  yet 
the  perverse  will  doth  work  sin  in  all  who  are  wicked  and 
despisers  of  God  :  such  as  the  will  of  the  devil  and  of  all 
the  ungodly  is,  who,  as  soon  as  God  withdrew  his  hand,  turned 
himself  from  Goduntoevil,  as  Christ  speaks,  John  viii.  "The 
devil,  when  he  speaketh  a  lie,  speaketh  of  hh  own." 


THE    CONFESSION    OF    SCOTLAND, 
Of  Original  Sin, 

By  which  transgression,  commonly  called  original  sin,  was 
the  image  of  God  utterly  defaced  in  man,  and  he  and  his  pos- 
terity of  nature  became  enemies  to  God,  slaves  to-  Satan,  and 
ser\'ants  to  sin.  Insomuch  that  death  everlasting'  hath  had^ 
and  shall  have  power  and  dominion  over  all  that  have  not 
been,  are  not,  or  shall  not  be  regenerate  from  above,  which 
regeneration  is  wrought  by  the  power  of  the  Holy  Ghosts 
working  in  the  hearts  of  the  elect  of  God,  an  assured  faith  in 
the  promise  of  God,  revealed  to  us  in  his  word,  by  which  faith 
we  apprehend  Christ  Jesus,  with  the  graces  and  benefits  pro- 
mised in  him. 

THE    WESTMINSTER    CONFESSION. 
Op  the  Fall  of  Man,  of  Sin,  and  of  the  Punishment  thereof. 

1.  Our  first  parents,  being  seduced  by  the  subtlety  and 
temptation  of  Satan,  sinned  in  eating  the  forbidden  fruit  This 
their  sin  God  was  pleased,  according  to  his  wise  and  holy 
counsel,  to  permit,  having  purposed  to  order  it  to  his  own 
glory. 

2.  By  this  sin  they  fell  from  their  original  righteousness, 
and  communion  with  God,  and  so  became  dead  in  sin,  and 
wholly  defiled  in  all  the  faculties  and  parts  of  soul  and  body. 

3.  They  being  the  root  of  all  mankind,  the  guilt  of  this  sin 
was  imputed,  and  the  same  death  in  sin  and  corrupted  nature- 
conveyed  to  all  their  posterity,  descending  from  them  by  or- 
dinary generations. 


180  HARMONY    OF    CONFESSIONS. 

4.  From  this  original  corruption,  whereby  we  are  utterly 
indisposed,  disabled,  and  made  opposite  to  all  good,  and  whol- 
ly inclined  to  all  evil,  do  proceed  all  actual  transgressions. 

5.  This  corruption  of  nature,  during  the  life,  doth  remain 
in  those  that  are  regenerated ;  and  although  it  be  through 
Christ  pardoned  and  mortified,  yet  both  itself,  and  all  tlie 
motions  thereof,  are  truly  and  properly  sin. 

6.  Every  sin,  both  original  and  actual,  being  a  transgres- 
sion of  the  righteous  law  of  God,  and  contrary  thereunto, 
doth,  in  its  own  nature,  bring  guilt  upon  the  sinner,  whereby 
he  is  bound  over  to  the  wrath  of  God,  and  curse  of  the  law, 
and  so  made  subject  to  death,  with  all  miseries  spiritual,  tem- 
poral, and  eternal. 

Of  God's  Coyenakt  with  Man. 

1.  The  distance  between  God  and  the  creature  is  so  great, 
that  although  reasonable  creatures  do  owe  obedience  unto 
him  as  their  creator,  yet  they  could  never  have  fruition  of  him, 
as  their  blessedness  and  reward,  but  by  some  voluntary  con- 
descension on  God's  part,  which  he  hath  been  pleased  to  ex- 
press by  way  of  covenant. 

2.  The  first  covenant  made  with  man  was  a  covenant  of 
works,  wherein  life  was  promised  to  Adam,  and  in  him  to 
his  posterity,  upon  condition  of  perfect  and  personal  obedi- 
ence. 

3.  Man,  by  his  fall,  having  made  himself  incapable  of  life 
by  that  covenant,  the  Lord  was  pleased  to  make  a  second, 
commonly  called  the  covenant  of  gi-ace  :  wherein  he  freely 
ofFereth  unto  sinners  life  and  salvation  by  Jesus  Christ,  re- 
quiring of  them  faith  in  him,  that  they  may  be  saved,  and 
promising  to  give  unto  all  those  that  are  ordained  unto  life 
his  Holy  Spirit  to  make  them  willing  and  able  to  believe. 

4.  This  covenant  of  grace  is  frequently  set  forth  in  scrip- 
ture by  the  name  of  a  testament,  in  reference  to  the  death  of 
Jesus  Christ,  the  testator,  and  to  the  everlasting  inheritance, 
with  all  things  belonging  to  it  therein  bequeathed. 

5.  This  covenant  was  differently  administered  in  the 
time  of  the  law,  and  in  the  time  of  the  gospel :  under  the 
law  it  was  administered  by  promises,  prophecies,  sacrifices, 
circumcision,  the  pascal  lamb,  and  other  types  and  ordinan- 
ces delivered  to  the  people  of  the  Jews,  all  fore-signifying 
Christ  to  come,  which  were  for  that  time  sufficient  and  effica- 
cious, through  the  operation  of  the   Spirit  to  instruct  and 


HARMONY    OP    CONFESSIONS.  181 

build  up  the  elect  in  faith,  in  the  promised  Messiah,  by  whoni 
(hey  had  full  remission  of  sins,  and  eternal  salvation ;  and  is 
called  the  Old  Testament. 

6.  Under  the  gospel,  when  Christ  the  substance,  was  ex- 
hibited, the  ordinances  in  which  tliis  covenant  is  dispensed, 
are  the  preaching  of  the  word,  and  the  administration  of  the 
sacraments  of  baptism  and  the  Lord's  supper;  which,  though 
fewer  in  number,  and  administered  with  more  simplicity  and 
less  outward  glory,  yet  in  them  it  is  held  forth  in  more  fulness, 
evidence,  and  spiritual  efficacy,  to  all  nations,  both  Jews  and 
Gentiles,  and  is  called  the  New  Testament.  There  are  not, 
therefore,  two  covenants  of  grace  differing  in  substance,  but 
one  and  the  same  under  various  dispensations. 

,  Of  Free  Will. 

1 .  God  hath  endued  the  will  of  man  with  that  natural  Ub- 
erty,  that  it  is  neither  forced,  nor  by  any  absolute  necessity  of 
nature,  determined  to  good  or  evil. 

2.  Man,  in  his  state  of  innocency,  had  freedom  and  pow- 
er to  will  and  to  do  that  which  is  good  and  well  pleasing  to 
God  :  but  yet  mutably,  so  that  he  might  fall  from  it. 

3.  Man,  by  his  fall  into  a  state  of  sin,  hath  wholly  lost  all 
abiUty  of  will  to  any  spiritual  good  accompanying  salvation  : 
60  as  a  natural  man  being  altogether  averse  from  that  which 
is  good,  and  dead  in  sin,  is  not  able,  by  his  own  strength,  to 
convert  himself,  or  to  prepare  himself  thereunto. 

4.  When  God  converts  a  sinner,  and  translates  him  into  the 
etate  of  grace,  he  freeth  him  from  his  natural  bondage  under 
gin,  and  by  his  grace  alone,  enables  him  freely  to  will  and  to 
do  that  which  is  spiritually  good  ;  yet  so  as  that,  by  reason  of 
his  remaining  corruption,  he  doth  not  perfectly,  nor  only,  will 
that  which  is  good,  but  doth  also  will  that  which  is  evil. 

5.  The  will  of  man  is  made  perfectly  £md  immutably  free 
to  good  alone,  in  the  state  of  glory  only. 


THE    9AV0T    CONFESSION. 

Op  the  Fall  of  Man,  of  Sin,  and  of  the  Pcnishment  tbereof. 

1.  God  having  made  a  covenant  of  works  and  life  thereup- 
on, with  our  first  parents,  and  all  their  posterity  in  them.,  they 
being  seduced  by  the  subtlety  and  temptation  of  Satan,  did 

17 


182  HARMONY    OF    CONFSSSIONS. 

wilfully  transgress  the  law  of  their  creation,  and  break  the 
covenant,  in  eating  the  forbidden  fruit. 

2.  By  this  sin  they,  and  we  in  them,  fell  from  original  right- 
eousness and  communion  with  God,  and  so  became  dead  in 
sin,  and  wholly  defiled  in  all  the  faculties  and  parts  of  soul 
and  body. 

3.  They  being  the  root,  and  by  God's  appointment  stand- 
ing in  the  room  and  stead  of  all  mankind,  the  guilt  of  this  sin 
was  imputed,  and  corrupted  nature  conveyed  to  all  their  pos- 
terity, descending  from  them  by  ordinary  generation. 

4.  From  this  original  corruption,  whereby  we  are  utterly 
indisposed,  disabled  and  made  opposite  to  all  good,  and  wholly 
inclined  to  all  evil,  do  proceed  all  actual  transgressions. 

5.  This  corruption  of  nature  during  this  life,  doth  remain 
in  those  that  are  regenerated ;  and  although  it  be  through 
Christ  pardoned  and  mortified,  yet  both  itself,  and  all  the  mo- 
tions thereof,  are  truly  and  properly  sin. 

6.  Every  sin,  both  original  and  actual,  being  a  transgres- 
sion of  the  righteous  law  of  God,  and  contrary  thereunto,  doth 
in  its  own  nature  bring  guilt  upon  the  sinner,  whereby  he  is 
bound  over  to  the  wrath  of  God,  and  curse  of  the  law,  and  so 
made  subject  to  death,  with  all  miseries,  spiritual,  temporal, 
and  eternal. 

Of  God's  Covenant  with  Man. 

1 .  The  distance  between  God  and  the  creature  is  so  great, 
that  although  reasonable  creatures  do  owe  obedience  to  him 
as  their  Creator,  yet  they  could  never  have  attained  the  re- 
ward of  life,  but  by  some  voluntary  condescension  on  God's 
part,  which  he  hath  been  pleased  to  express  by  way  of 
covenant. 

2.  The  first  covenant  made  with  man,  was  a  covenant  of 
works,  wherein  hfe  was  promised  to  Adam,  and  in  him  to  his 
posterity,  upon  condition  of  perfect  and  personal  obedience. 

3.  Man,  by  his  fall  having  made  himself  uncapable  of  life, 
by  that  covenant,  the  Lord  was  pleased  to  make  a  second, 
commonly  called  the  covenant  of  grace  :  wherein  he  freely 
offereth  unto  sinners  life  and  salvation  by  Jesus  Christ,  requi- 
ring of  them  faith  in  him,  that  they  may  be  saved,  and  promi- 
sing to  give  unto  all  those  that  are  ordained  unto  life,  his  holy 
Spirit,  to  make  them  willing  and  able  to  believe. 

4.  This  covenant  of  grace  is  frequently  set  forth  in  scrip- 
ture by  the  name  of  a  testament,  in  reference  to  the  death  of | 


HARMONY    OF    CONFESSIONS.  183 

Jesus  Christ  the  testator,  and  to  the  everlasting  inheritance, 
with  all  things  belonging  to  it,  therein  bequeathed. 

5.  Although  this  covenant  hath  been  differently  and  vari- 
ously administered  in  respect  of  ordinances  and  institutions 
in  the  time  of  the  law,  and  since  the  coming  of  Christ  in  the 
flesh  ;  yet  for  the  substance  and  efficacy  of  it,  to  all  its  spi- 
ritual and  saving  ends,  it  is  one  and  the  same  :  upon  the  ac- 
count of  which  various  dispensations,  it  is  called  the  Old  and 
New  Testament. 

Of  Free  Will. 

1 .  God  hath  endued  the  will  of  man  with  that  natural  liberty 
and  power  of  acting  upon  choice,  that  it  is  neither  forced,  nor 
by  any  absolute  necessity  of  nature,  determined  to  do  good 
or  evil. 

2.  Man,  in  his  state  of  innocency,  had  freedom  and  power 
to  will  and  to  do  that  vrhich  was  good  and  well  pleasing  to  God ; 
but  yet  mutably,  so  that  he  might  fall  from  it. 

3.  I\Ian,  by  his  fail  into  a  state  of  sin,  hath  wholly  lost  all 
ability  to  will  to  any  spiritual  good  accompanying  salvation, 
so  as  a  natural  man,  being  altogether  averse  from  that  good, 
and  dead  in  sin,  is  not  able  by  his  own  strength  to  convert 
himself,  or  to  prepare  himself  thereunto. 

4.  When  God  converts  a  sinner,  and  translates  him  into  a 
state  of  gi-ace,  he  freeth  him  from  his  natural  bondage  under 
rtin,  and  by  his  grace  alone,  enables  him  freely  to  will  and  to 
do  tliat  which  is  spiritually  good  :  yet  so,  as  that  by  reason  of 
his  remaining  corruption,  he  doth  not  perfectly  nor  only  will 
that  which  is  good,  but  doth  also  will  that  which  is  evil. 

o.  The  will  of  man  is  made  perfectly  and  immutably  free 
to  a;ood  alone  in  the  state  of  glory  only. 


THE    MENNOXISTS'    CONFESSION. 
CON-CERXIXCr    THE    FaLL    OF    MaN. 

We  believe  and  profess,  according  to  the  holy  scriptures, 
that  the  said  our  first  parents,  Adam  and  Eve,  kept  not  long 
in  that  glorious  state  wherein  they  were  created  ;  but  that  they 
being  seduced  and  deceived  by  the  subtlety  and  deceit  of  the 
serpent,  and  the  envy  of  the  devil,  they  transgressed  the 
great  command  of  God,  and  became  disobedient  to  their  Crea- 
tor :  by  which  disobedience,  sin  entered  into  the  world,  and 


184  HARMONY    OF    CONFESSIONS. 

by  sin,  death,  and  so  passed  over  to  all  men,  because  they  all 
have  sinned,  and  thereby  drawn  upon  themselves  the  wrath  of 
God,  and  condemnation  ;  for  which  they  were  driven  by  God, 
out  of  the  paradise,  to  till  the  ground,  to  provide  for  them- 
selves with  trouble,  and  to  eat  their  bread  in  the  sweat  of  their 
brows,  until  they  should  return  to  the  earth  from  whence  they 
were  taken.  And  that  because  of  this  sin  alone,  they  have 
been  so  far  fallen,  departed  and  alienated  from  God,  that  nei- 
ther by  themselves,  nor  by  any  of  their  posterity,  nor  by  angels 
or  men,  nor  by  any  other  creature,  either  in  heaven  or  earth, 
they  could  be  restored,  delivered,  or  reconciled  with  God  ; 
but  that  they  must  have  been  lost  eternally  ;  unless  God,  who 
did  again  pity  his  creature,  had  looked  to  it,  and  interceded 
with  his  love  and  mercy. 

THE  LONDON  BAPTISTS'  CONFESSION. 

Article  IV. 

In  the  beginning,  God  made  all  things  very  good ;  created 
man  after  his  own  image,  filled  with  all  meet  perfection  of 
nature,  and  free  from  all  sin  ;  but  long  he  abode  not  in  this 
honor  ;  Satan  using  the  subtlety  of  the  serpent  to  seduce  first 
Eve,  then  by  her  seducing  Adam  ;  who,  without  any  compul- 
sion, in  eating  the  forbidden  fruit,  transgressed  the  command 
of  God,  and  fell,  whereby  death  came  upon  all  his  posterity  ; 
who  now  are  conceived  in  sin,  and  by  nature  the  children  of 
wrath,  the  servants  of  sin,  the  subjects  of  death,  and  other 
miseries  in  this  world,  and  for  ever,  unless  the  Lord  Jesus 
Christ  set  them  free. 

THE  WELCH    CALVINISTIC   METHODISTS'   CONFESSION. 
Of  the  Fall  of  Man,  and  Original  Sin. 

The  place  which  Adam  occupied  in  this  covenant,  [of  works,] 
was  not  merely  as  a  natural  root  to  the  whole  of  his  posterity, 
but  also  as  their  representative ;  as  their  happiness  or  mis- 
ery, as  well  as  his  own,  depended  on  his  obedience  or  disobe- 
dience. 

Though  man,  when  God  made  the  covenant  of  works  with 
him,  had  power  to  obey  and  perform  the  conditions  of  that 
covenant,  yet  he  disobeyed  and  broke  the  covenant,  and  thus 
forfeited  his  right  to  the  life  which  was  promised  to  him, 


HARMONY    OF    CONFESSIONS.  186 

and  became  the  subject  of  that  death  with  which  he  was 
threatened.  He  lost  his  original  uprightness,  and  his  com- 
munion with  God,  and  he  became  totally  corrupt  in  soul  and 
body.  As  he  was  the  root  and  the  representative  of  man- 
kind, his  first  sin  is  imputed  to  them ;  and  every  one  of  his 
seed  which  by  natural  generation  proceeds  from  him,  partakes 
of  his  corruption.  Through  this  natural  defilement,  all  man- 
kind are  become  impotent,  and  opposed  to  every  good  thing, 
and  prone  to  every  evil;  and  ^om  this  corrupt  inclination, 
every  sinful  action  proceeds.  Original  sin,  and  every  subse- 
quent actual  sin  in  soul  or  body,  is  a  transgression  of  the 
holy  law  of  God ;  it  brings  the  sinner  under  the  curse  and 
indignation  of  God,  and  makes  him  the  subject  of  spiritual, 
temporal,  and  eternal  misery. 


OF  ETERNAL  PREDESTINATION  AND  ELECTION, 


THE  LATTER  CONFESSION  OF  HELVETIA. 

Op  the  Predestixation  of  God,  and  the  Election  of  the  Saijits. 

God  hath  from  the  beginning  freely,  and  of  his  mere  grace, 
without  any  respect  of  men,  predestinated,  or  elected  the  saints, 
whom  he  \\i\\  save  in  Christ,  according  to  the  saying  of  the 
apostle,  Eph.  i.  4.  "And  he  hath  chosen  us  in  him  before 
the  foundation  of  the  world."  And  again,  2  Tim.  i.  9. 
*'Who  hath  saved  us,  and  called  us  with  an  holy  calling,  not 
according  to  our  works,  but  according  to  his  own  purpose 
and  grace,  which  was  given  unto  us  through  Jesus  Christ  be- 
fore the  world  was,  but  is  made  manifest  by  the  appearance 
of  our  Saviour  Jesus  Christ."  Therefore,  though  not  for 
any  merit  of  ours,  yet  not  without  a  means,  but  in  Christ, 
and  for  Christ,  did  God  choose  us,  and  they  who  are  now 
engrafted  into  Christ  by  faith,  the  same  also  were  elected.  But 
such  as  are  without  Chiist,  were  rejected,  according  to  that  of 
the  apostle,  1  Cor.  xiii.  5.  "Prove  yourselves  whether  you  be 
in  the  faith.  Know  you  not  your  own  selves,  how  that  Jesus 
Christ  is  in  you  ? .  except  you  be  reprobates."  To  conclude, 
the  saints  are  chosen  in  Christ  by  God  unto  a  sure  end, 
which  end  the  apostle  declareth,  when  he  saith,  Ephes.  i.  4. 
"He  hath  chosen  us  in  him,  that  we  should  be  holy  and  with- 

17* 


186  HARMONY    OF    CONFESSIONS. 

out  blame  before  him  through  love,  who  hath  predestinated  us 
to  be  adopted  through  Jesus  Christ  unto  himself, for  the  praise 
of  his  glorious  grace."  And  although  God  knoweth  who 
are  his,  and  now  and  then  mention  is  made  of  the  small  num- 
l>ei-  of  the  elect,  yet  we  must  hope  well  of  all,  and  not  rashly 
judge  any  man  to  be  a  reprobate  :  For  Paul  saith,  to  the  Phi- 
lippians,  "I  thank  my  God  for  you  all  (now  he  speaketh  of 
the  whole  church  of  the  Philippians)  that  you  are  come  into 
the  fellowship  of  the  gospel,  and  I  am  persuaded,  that  he  that 
bath  begun  this  work  in  you,  will  perform  it,  as  it  becometh 
jne  to  judge  of  you  all."  And  when  the  Lord  was  demand- 
ed, whether  there  were  few  that  should  be  saved,  he  doth  not 
answer  and  tell  them,  that  few  or  more  should  be  saved,  or 
damned,  but  rather  he  exhorteth  every  man  to  "strive  to  enter 
nil  at  the  straight  gate."  As  if  he  should  say,  it  is  not  for  yoo 
to  inquire  of  these  matters,  but  rather  to  endeavor  that  yoo 
may  enter  into  heaven  by  the  straight  way.  Wherefore,  we 
do  not  allow  of  the  wicked  speeches  of  some,  who  say,  "Few- 
are  chosen,  and  seeing  I  know  not  whether  I  am  in  the  num- 
ber of  those  few,  I  will  not  defraud  my  nature  of  her  desires." 
Others  there  are  which  say,  "If  I  be  predestinate  and  choseii 
of  God,  nothing  can  hinder  me  from  salvation,  which  is 
already  certainly  appointed  for  me,  whatsoever  I  do  at  any 
time.  But  if  I  be  in  the  number  of  the  reprobate,  no  faith  or 
repentance  will  help  me,  seeing  the  decree  of  God  cannot  be 
changed.  Therefore,  all  teachings  and  admonitions  are  to 
no  purpose."  Now  against  these  men,  the  saying  of  the 
apostle  maketh  much.  2.  Tim.  ii.  24,  &c.  "The  sen^nts 
of  God  must  be  apt  to  teach,  instructing  them  that  are  con- 
trary minded,  proving  if  God  at  any  time  will  give  them  re- 
pentance, that  they  may  come  to  amendment  out  of  the  snare 
of  the  devil,  which  are  taken  of  him  at  his  pleasure."  Be- 
side, Augustine  also  teacheth,  that  "Both  the  grace  of  free 
election  and  predestination,  and  also  wholesome  admonitions 
and  doctrines  are  to  be  preached." 

We  therefore  condemn  those,  who  seek  otherwhere,  than 
m  Christ,  whether  they  be  chosen  from  all  eternity,  and  what 
God  hath  decreed  of  them  before  all  beginning.  For  men 
must  hear  the  gospel  preached,  and  believe  it :  if  thoa  be- 
lieve, and  be  in  Christ,  thou  mayest  undoubtedly  reckon  of  it, 
that  thou  art  elected.  For  the  Father  hath  revealed  unto  us 
in  Christ  his  eternal  sentence  of  predestination,  as  we  ev€sn 
now  showed  out  of  the  apostle,  2  Tim.  i.  This  is,  there- 
fore, above  all  to  he  taught  and  well  weighed,  what  great 


HARMONY    OF    CONFESSIONS-  1S7 

love  of  the  Father  towards  us  in  Christ  is  revealed  :  we  must 
hear  what  the  Lord  doth  daily  preach  unto  us  in  his  gospel, 
how  he  calleth,  and  saith,  Matt.  xi.  18.  "Come  unto  me  all 
ye  that  labor  and  are  burdened,  and  I  will  refresh  you."  And, 
John  iii.  10.  "So  God  loved  the  world,  that  he  gave  his  on}y 
begotten  Son  for  it,  that  all  which  believe  in  him  should  not 
perish,  but  have  life  everlasting."  Also,  Matt,  xviii.  14,  "It 
is  not  the  will  of  the  Father,  that  any  of  these  little  ones 
should  perish."  Let  Christ,  therefore,  be  our  looking  glass, 
in  whom  we  may  behold  our  predestination.  We  shall  have 
a  most  evident  and  sure  testimony  that  we  are  written  in  the 
book  of  life,  if  we  communicate  with  Christ,  and  he  be  ours, 
and  we  his  by  a  true  taith.  Let  this  comfort  us  in  the  tempta- 
tion touching  predestination,  than  which  there  is  none  more 
dangerous,  that  the  promises  of  God  are  general  to  the  faith- 
ful, in  that  he  saith,  Luk.xi.  "Ask,and  ye  shall  receive."  Every 
oaie  that  asketh,  receiveth.  And  to  conclude,  in  that  Ave  pray 
with  all  the  Church  of  God,  "Our  Father  which  art  in  heaven." 
And  for  that  in  baptism  we  are  engrafted  into  the  body  of 
Christ,  and  are  fed  in  his  Church,  oftentimes  with  his  flesh 
and  blood  unto  everlasting  life.  Thereby  we  being  strengths 
ened,  we  are  commanded  to  "work  our  salvation  with  fear 
and  ti-eiXibUng,"  according  to  that  precept  of  Paul. 


THE    FRENCH    CONFESSION. 

We  beHeve  that  out  of  this  universal  corruption  and  damna- 
tion, wherein  by  nature  all  men  are  drowned,  God  did  deliver 
and  preserve  some,  whom  by  his  eternal  and  immutable 
coimsel,  of  his  own  goodness  and  mercy,  without  any  respect 
(J^  their  works,  he  did  choose  in  Christ  Jesus,  and  others  he 
left  in  that  corruption  and  damnation,  in  whom  he  might  aa 
well  make  manifest  his  justice,  by  condemning  them  justly  in 
their  time,  as  also  declare  the  riches  of  his  mercy  in  the 
others.  For  some  are  not  better  than  others,  till  such  tinve  as 
the  Lord  doth  make  a  difference,  according  to  that  immutable 
counsel,  which  he  had  decreed  in  Christ  Jesus  before  the 
creation  of  the  world  :  neither  was  any  man  able  by  his  own 
strength  to  make  an  entrance  for  himself  to  that  good,  seeing 
that  of  our  nature  we  cannot  have  so  much  as  one  right  motion, 
affection,  or  thought, till  God  do  freelyprevent  us,  and  feshion 
us  to  uprightness. 


188  HARMONY    OF    CONFESSIONS. 


THE    CONFESSION    OF    BELGIA. 

We  believe  that  God  (after  that  the  whole  offspring  of  Adam 
was  cast  headlong  into  perdition  and  destruction,  through  the 
default  of  the  first  man)  hath  declared  and  showed  himself  to 
be  such  a  one,  as  he  is  indeed,  namely,  both  merciful  and 
just.  Merciful  by  delivering  and  saving  those  from  condem- 
nation and  from  death,  whom  in  his  eternal  counsel,  of  his 
own  free  goodness,  he  hath  chosen  in  Jesus  Christ  our  Lord, 
without  any  regard  at  all  of  their  works  :  but  just,  in  leaving 
others  in  that  their  fall  and  perdition,  whereinto  they  had 
thrown  themselves  headlong. 


THE   THIRTY-NINE    ARTICLES    OF   THE    CHURCH   OF 
ENGLAND. 

Of   Predestination  and  Election. 

Predestination  to  life  is  the  everlasting  purpose  of  God, 
whereby  (before  the  foundations  of  the  world  were  laid)  he 
hath  constantly  decreed,  by  his  counsel,  secret  to  us,  to  deliver 
from  curse  and  damnation,  those,  whom  he  hath  chosen  in 
"Christ,  out  of  mankind,  and  to  bring  them,  by  Christ,  to  ever- 
lasting salvation,  as  vessels  made  to  honor.  Wherefore  they, 
which  he  endued  with  so  excellent  a  benefit  of  God,  be  called, 
according  to  God's  purpose,  by  his  Spirit,  working  in  due 
.season  ;  they,  through  grace,  obey  the  calling ;  they  be  jus- 
tified freely ;  they  be  made  sons  of  God  by  adoption ;  they 
be  made  like  the  image  of  his  only  begotten  Son  Jesus  Christ; 
they  walk  religiously  in  good  works  ;  and,  at  length,  by  God's 
mercy,  they  attain  to  everlasting  felicity. 

As  the  godly  consideration  of  predestination,  and  our 
election  in  Christ,  is  full  of  sweet,  pleasant,  and  unspeakable 
comfort  to  godly  persons,  and  such  as  feel  in  themselves  the 
worldng  of  the  Spirit  of  Christ,  m.ortifying  the  works  of  the 
flesh,  and  their  earthly  members,  and  drawing  up  their  mind 
to  high  and  heavenly  things,  as  well,  because  it  doth  greatly 
establish  and  confirm  their  faith  of  eternal  salvation,  to  be  en- 
joyed through  Christ,  as  because  it  doth  fervently  kindle  their 
love  towards  God,  so,  for  curious  and  carnal  persons,  lacking 
the  Spirit  of  Christ,  to  have  continually  before  their  eyes  the 


HARMONY    OF    CONFESSIONS.  1S9 

seirteuce  of  God's  predestination,  is  a  most  dangerous  down- 
fall ;  whereby  the  devil  doth  thrust  them  either  into  desperation, 
or  into  WTetchedness  of  most  unclean  Hving,  no  less  perilous 
than  desperation. 

Furthermore,  we  must  receive  God's  promises  in  such  wise, 
as  they  be  generally  set  forth  to  us  in  holy  scripture  :  and  in 
our  doings,  that  will  of  God  is  to  be  followed,  which  we  have 
expressly  declared  unto  us,  in  the  word  of  God. 

THK    CONFESSION    OF    SCOTLAND. 
Of  Election. 

For  that  same  eternal  God  and  Father,  who  of  mere 
grace  elected  us  in  Christ  Jesus  his  Son,  before  the  founda- 
tion of  the  Avorld  was  laid,  appointed  him  to  be  our  Head,  our 
Brother,  our  Pastor,  and  great  Bishop  of  our  souls.  But 
because  that  the  enmity  betwixt  the  justice  of  God  and  our 
sins  was  such,  that  no  flesh  by  itself  could,  or  might  lia^^e 
attained  unto  God  :  it  behooved  that  the  Son  of  God  should 
descend  unto  us,  and  take  himself  a  body  of  our  body,  flesh 
of  our  flesh,  and  bone  of  our  bones,  and  so  become  the  per- 
fect Mediator  betwixt  God  and  man,  giving  power  to  so  many 
as  believe  in  him,  to  be  the  sons  of  God,  as  himself  doth 
witness,  "  I  pass  up  to  my  Father,  and  unto  your  God."  By 
which  most  holy  fraternity,  whatsoever  we  have  lost  in  Adam, 
is  restored  to  us  again.  And  for  this  cause  are  we  not  afraid 
to  call  God  our  Father,  not  so  much  because  he  hath  created 
us,  (which  we  have  common  with  the  reprobate)  as  for  that 
that  he  hath  given  to  us  his  only  Son  to  be  our  Brother,  and 
given  unto  us  grace  to  acknowledge  and  embrace  him  for  our 
Mediator,  as  before  is  said.  It  behooved  farther,  the  Messias 
and  Redeemer  to  be  very  God,  and  very  man,  because  he 
was  to  bear  the  punishment  due  for  our  transgressions,  and 
to  present  himself  in  the  presence  of  his  Father's  judgmoent, 
as  in  our  person,  to  sufler  for  our  transgression,  and  inobe>- 
dieiice,  by  death  to  overcome  him  that  was  author  of  death. 
But  because  the  only  Godhead  could  not  sufler  death,  neither 
yet  could  the  only  manhood  overcome  the  same,  he  joined 
botli  together  in  one  person,  that  the  imbecility  of  the  one 
should  suffer,  and  be  subject  to  death,  (which  we  had  deserved) 
and  the  infinite  and  invincible  power  of  the  other,  to  wit,  of 
the  Godhead,  should  triumph  and  purchase  to  us,  Ufe,  liberty, 
and  perpetual  victory,  and  so  we  confess  and  most  undoubted* 
ly  believe. 


190  HARMONY    OP    CONFESSIONS. 

THE    WESTMINSTER    CONFESSION. 
Of  God's  Eternal  Decree.. 

1.  God  from  all  eternity  did  by  the  most  wise  and  holy 
counsel  of  his  own  will,  freely  and  unchangeably  ordain  what- 
soever comes  to  pass  ;  yet  so  as  thereby  neither  is  God  the 
author  of  sin  ;  nor  is  violence  offered  to  the  will  of  the  crea- 
tures, nor  is  the  liberty  or  contingency  of  second  causes  taken 
av^-ay,  but  rather  established. 

2.  Although  God  knows  whatsoever  may  or  can  come  to 
pass,  upon  all  supposed  conditions  ;  yet  hath  he  not  decreed 
any  thing  because  he  foresaw  it  as  future,  or  as  that  which 
would  come  to  pass,  upon  such  conditions. 

3.  By  the  decree  of  God,  for  the  manifestation  of  his 
g;iory,  some  men  and  angels  are  predestinated  unto  everlasting 
life,  and  others  foreordained  to  everlasting  death. 

4.  These  angels  and  men,  thus  predestinated  and  foreor- 
dained, are  particularly  and  unchangeably  designed  ;  and  their 
number  is  so  certain  and  definite  that  it  cannot  be  either  in- 
ca-eased  or  diminished. 

5.  Those  of  mankind  that  are  predestinated  unto  life,  God, 
before  the  foundation  of  the  vv'orld  was  laid,  according  to  his 
eternal  and  injmutable  purpose,  and  the  secret  counsel  and 
g<x>d  pleasure  of  his  will,  hath  chosen  in  Christ,  unto  ever- 
la.sting  glory,  out  of  his  mere  free  grace  and  love,  without  any 
foresight  of  faith  or  good  works,  or  perseverance  in  either  of 
tbem,  or  any  other  thing  in  the  creature,  as  conditions,  or 
causes  moving  him  thereunto  ;  and  all  to  the  praise  of  his 
glorious  s:race. 

6.  As  God  hath  appointed  the  elect  unto  glory,  so  hath  he, 
by  the  eternal  and  most  free  purpose  of  his  will,  foreordained 
all  the  means  thereunto.  Wherefore  they  who  are  elected 
l>eing  fallen  in  Adam,  are  redeemed  by  Christ,  are  effectually 
called  unto  faith  in  Christ  by  his  Spirit  working  in  due  season ; 
are  justified,  adopted,  sanctified,  and  kept  by  his  power  through 
faith  unto  salvation.  Neither  are  any  other  redeemed  by 
Christ,  effectually  called,  justified,  adopted,  sanctified,  and 
saved,  but  the  elect  only. 

7.  The  rest  of  mankind,  God  was  pleased,  according  to 
the  unsearchable  counsel  of  his  own  will,  whereby  he  extendeth 
or  withholdeth  mercy  as  he  pleaseth,  for  the  glory  of  his  sove- 


HARMONY    OF    CONFESSIONS.  191 

reign  power  over  his  creatures,  to  pass  by,  and  to  ordain  them 
to  dishonor  and  wrath  for  their  sin,  to  the  praise  of  his  glorious 
justice. 

S.  The  doctrine  of  this  high  mystery  of  predestination  is 
to  be  handled  with  special  prudence  and  care,  that  men  at- 
tending the  will  of  God  revealed  in  his  word,  and  yielding 
obedience  thereunto,  may,  from  the  certainty  of  their  effectual 
vocation,  be  assured  of  their  eternal  election.  So  shall  this 
doctrine  afford  matter  of  praise,  reverence,  and  admiration  of 
God  ;  and  of  humihty,  diligence,  and  abundant  consolation,  to 
all  that  sincerely  obey  the  gospel. 


THE      SAVOY      CONFESSION. 
Of  God's  Eterxal  Decree. 

1.  God  from  all  eternity  did  by  the  most  wise  and  holy 
counsel  of  his  own  will,  freely  and  unchangeably  ordain  what- 
soever comes  to  pass  :  yet  so  as  thereby  neither  is  God  the 
author  of  sin,  nor  is  violence  offered  to  the  will  of  the  crea- 
tures, nor  is  the  liberty  or  contingency  of  second  causes  taken 
away,  but  rather  established. 

2.  Although  God  knows  whatsoever  may  or  can  con>e  to 
pass  upon  all  supposed  conditions,  yet  hath  he  not  decreed 
any  thing  because  he  foresaw  it  as  future,  or  as  that  which 
would  come  to  pass  upon  such  conditions. 

3.  By  the  decree  of  God  for  the  manifestation  of  his  glory, 
some  men  and  angels  are  predestinated  unto  everlasting  life, 
and  others  foreordained  to  everlasting  death. 

4.  These  angels  and  men  thus  predestinated,  and  foreor- 
dained, are  particularly  and  unchangeably  designed,  and  their 
number  is  so  certain  and  definite,  that  it  cannot  be  either 
increased  or  diminished. 

5.  Those  of  mankind  that  are  predestinated  unto  life,  God 
before  the  foundation  of  the  world  was  laid,  according  to  his 
eternal  and  immutable  purpose,  and  the  secret  counsel  and 
good  pleasure  of  his  will,  hath  chosen  in  Christ  unto  ever- 
lasting glory,  out  of  his  mere  free  grace  and  love,  without  any 
foresight  of  faith  or  good  works,  or  perseverance  in  either  of 
them,  or  any  other  thing  in  the  creature,  as  conditions  or 
causes  moving  him  thereunto,  and  all  to  the  praise  of  hie 
glorious  grace. 

6.  As  God  hath  appointed  the  elect  unto  glory,  so  hath  he 


192  HARMONY    OP    CONFESSIONS. 

by  the  eternal  and  most  free  purpose  of  his  will  foreordained 
fdl  tlie  means  thereunto :  wherefore  they  who  are  elected, 
b^ng  fallen  in  Adam,  are  redeemed  by  Christ,  are  effectually 
c-ailedunto  faith  in  Christ  by  his  Spirit  working  in  due  season; 
are  justified,  adopted,  sanctified,  and  kept  by  his  power, 
through  faith  unto  salvation.  Neither  are  any  other  redeemed 
by  Christ,  or  effectually  called,  justified,  adopted,  sanctified^ 
imd  saved,  but  the  elect  only. 

7.  The  rest  of  mankind  God  was  pleased,  according  to  the 
unsearchable  counsel  of  his  own  will,  whereby  he  extendeth 
or  mthholdeth  mercy,  as  he  pleaseth,  for  the  glory  of  his 
govereign  power  over  his  creatures,  to  pass  by,  and  to  ordain 
tliera  to  dishonor  and  wrath  for  their  sin,  to  the  praise  of  his 
glorious  justice. 

S.  The  doctrine  of  this  high  mystery  of  predestination,  is 
to  be  handled  with  special  prudence  and  care,  that  men 
attending  the  will  of  God  revealed  in  his  word,  and  yielding 
obedience  thereunto,  may  from  the  certainty  of  their  effectual 
vocation  be  assured  of  their  eternal  election.  So  shall  this 
doctrine  afford  matter  of  praise,  reverence,  and  admiration  of 
God,  and  of  humility,  dihgence,  and  abundant  consolation  to 
all  tliat  sincerely  obey  the  gospel. 


THE   LONDON   BAPTISTS'   COXFESSION. 

Article  V. 

God,  in  his  infinite  power  and  wisdom,  doth  dispose  all 
things  to  the  end  for  which  they  were  created ;  that  neither 
good  nor  evil  befalls  any  by  chance,  or  without  his  providence ; 
and  that  whatsoever  befalls  the  elect,  is  by  his  appointment, 
for  his  glory,  and  their  good. 

Article  VT- 

All  the  elect,  being  loved  of  God  with  an  everlasting  love, 
are  redeemed,  quickened,  and  saved,  not  by  themselves,  nor 
their  own  works,  lest  any  man  should  boast,  but  only  and 
Wholly  by  God,  of  his  free  grace  and  mercy,  through  Jesus 
Christ,  who  is  made  unto  us  by  God,  wisdom,  righteousness, 
eanctification,  and  redemption,  and  all  in  all,  that  he  that 
rejoiceth,  might  rejoice  in  the  Lord. 


HARMONY    OF    CONFESSIONS.  193 

THE  WELCHCALVINISTIC  METHODIST  S'  CONFESSION. 
Of  the  Decree  of  God. 

God,  from  eternity,  according  to  the  counsel  of  his  own 
will,  and  for  the  manifestation  and  exaltation  of  his  glo- 
rious attributes,  decreed  all  things  which  he  should  perform 
in  time  and  to  eternity,  in  the  creation  and  governing  of  his 
creatures,  and  in  the  salvation  of  sinners  of  the  human  race ; 
yet  in  such  a  manner  that  he  is  neither  the  author  of  sin,nor  does 
he  force  the  will  of  his  creatures  in  the  fulfilment  of  his  de- 
cree ;  and  this  decree  of  God  is  not  dependant  on  any  thing 
in  a  creature,  nor  yet  on  the  foreknowledge  of  God ;  but 
rather,  God  knows  that  such  and  such  circumstances  will 
take  place,  because  he  has  ordained  that  it  should  be  so.  God's 
decree  is  infinitely  wise,  perfectly  righteous,  and  existing  from 
eternity  :  it  is  a  free,  an  ample,  a  secret,  gracious,  holy,  good, 
an  unchangeable,  and  efiectual  decree. 

Of  the  Election  of  Grace. 

God,  from  eternity,  elected  and  ordained  Christ  to  be  a  cov- 
enant head,  a  mediator,  and  a  surety  to  his  church  ;  to  re- 
deem and  to  save  it.  God  also  elected  in  Christ  a  countless 
multitude  out  of  every  tribe,  tongue,  people,  and  nation,  to 
holiness  and  everlasting  fife  ;  and  every  means  were  employ- 
ed to  effect  this  purpose  most  securely.  This  election  ia 
eternal,  righteous,  sovereign,  unconditional,  pecuhar  or  per- 
sonal, and  unchangeable.  It  wrongs  none,  though  God  has 
justly  left  some  without  being  elected,  yet  has  he  not  wrong- 
ed them  ;  they  are  in  the  same  condition  as  if  there  had  been 
no  election ;  and  if  there  had  been  no  election,  no  flesh  had 
been  saved. 

18 


194  HARMONY    OF    CONFESSIONS. 


OF  THE  DELIVERANCE  OF  MAN  FROM  HIS  FALL,  BY 
JESUS  CHRIST ;  AND  OF  HIS  PERSON,  NATURE,  OF- 
FICES, AND  WORK  OF  REDEMPTION. 


THE  FORMER  CONFESSION  OF  HELVETIA. 

Of  Jesus  Christ,  being  true  God  and  Man,  and  the  only 
Saviour  of  the  World. 

Moreover,  we  believe  and  teach,  that  the  Son  of  God,  our 
Lord  Jesus  Christ,  was  from  all  eternity  predestinated 
and  foreordained  of  the  Father  to  be  the  Saviour  of  the 
world.  And  we  believe  that  he  was  begotten,  not  only 
then,  when  he  took  flesh  of  the  virgin  Mary,  nor  yet  a  little 
before  the  foundations  of  the  world  were  laid,  but  before  all 
eternity,  and  that  of  the  Father,  after  an  unspeakable  manner. 
For  Isaiah  saith,  Isa.  xxxv.  "  Who  can  tell  his  generation  ?" 
And  Micah  saith,  Micah.  v.  2.  "  Whose  egress  hath  been 
from  everlasting."  For  John  saith,  John  i.  1.  "  In  the  begin- 
ning was  the  word,  and  the  word  was  with  God,  and  God  was 
the  word,"  &c.  Therefore  the  Son  is  co-equal  and  con-sub- 
stantial with  the  Father,  as  touching  his  divinity,  true  God, 
not  by  name  only,  or  by  adoption,  or  by  special  favor,  but  in 
substance  and  nature.  Even  as  the  apostle  saith  elsewhere, 
1  John  V.  18.  "  This  is  the  true  God,  and  life  everlasting." 
Paul  also  saith,  Heb.  xii.  "  He  hath  made  his  Son  the  heir  of 
all  things,  by  whom  also  he  made  the  world :  The  same  is  the 
brightness  of  his  glory,  and  the  engraved  form  of  his  person, 
bearing  up  all  things  by  his  mighty  word."  Likewise  in  the 
gospel  tlie  Lord  himself  saith,  John  xvii.  6.  "  Father  glorify 
thou  me  with  thyself,  with  the  glory  which  I  had  with  the« 
before  the  world  was."  As  also  it  is  written  in  the  gospel, 
John  V.  18.  "  The  Jews  sought  how  to  kill  Jesus,  because 
he  said  that  God  was  his  Father,  making  himself  equal  with 
God."  We  therefore  do  abhor  the  blasphemous  doctrine  of 
Arrius,  and  all  the  Arrians,  uttered  against  the  Son  of  God. 
And  especially  the  blasphemies  of  Michael  Servetus,  the 
Spaniard,  and  of  his  complices,  which  Satan  by  them  hath  as 
it  were  drawn  out  of  hell,  and  most  boldly  and  impiously 
spread  abroad  throughout  the  world  against  the  Son  of  God. 


HARMONY    OF    CONFESSIONS.  1#5 

We  teach  also  and  believe,  that  the  eternal  Son  of  the 
eternal  God  was  made  the  Son  of  man,  of  the  seed  of  Abraham 
and  David,  not  by  the  mean  of  any  man,  as  Hebion  affirmed, 
but  that  he  was  most  purely  conceived  by  the  Holy  Ghost, 
and  was  born  of  Mary,  who  was  always  a  virgin,  even  as  the 
history  of  the  gospel  doth  declare.  And  Paul  saith,  Heb. 
ii.  16.  "He  took  in  no  sort  the  angels,  but  the  seed  of 
Abraham."  And  John  the  apostle  saith,  *' He  that  belie veth 
not  that  Jesus  Christ  is  come  in  the  flesh,  is  not  of  God." 
The  flesh  of  Christ  therefore  Avas  neither  flesh  in  show  only, 
nor  yet  flesh  brought  from  heaven,  as  Valentine  and  Marcion 
dreamed.  Moreover,  our  Lord  Jesus  Christ  had  not  a  soul 
without  sense  and  reason,  as  ApoUinaris  thought :  nor  flesh 
without  a  soul,  as  Eunomius  did  teach,  but  a  soul  with  it 
reason,  and  flesh  with  it  senses,  by  which  senses  he  felt  true 
<niefs  in  the  time  of  his  passions,  even  as  he  himself  witnesseth 
when  he  said.  Matt.  xxvi.  "  My  soul  is  heavy  even  to  death." 
And,  John  xii.  "  My  soul  is  troubled,"  &c. 

We  acknowledge  therefore  that  there  be  in  one  and  the 
same  Jesus  Christ  our  Lord,  two  natures,  the  divine,  and  the 
human  nature  :  and  we  say  that  these  two  are  so  conjoined  or 
united,  that  they  are  not  swallowed  up,  confounded,  or  mingled 
together,  but  rather  united,  or  joined  together  in  one  person, 
the  proprieties  of  each  nature|being  safe  and  remaining  still : 
so  that  we  do  worship  one  Christ  our  Lord,  and  not  two,  I 
say,  one  true  God  and  man,  as  touching  his  divine  nature,  of 
the  same  substance  with  the  Father,  and  as  touching  his  human 
nature,  of  the  same  substance  with  us,  and  "  like  unto  us  in  all 
things,  sin  only  excepted."  As  therefore  we  detest  the  heresy 
of  Nestorius,  which  maketh  two  Christs  of  one,  and  dissolveth 
the  union  of  the  person,  so  do  we  curse  the  madness  of  Eu- 
tiches,  and  of  the  Monophelites,  or  Monophysics,  who 
oa-erthrow  the  propriety  of  the  human  nature.  Therefore  we 
do  not  teach  that  the  divine  nature  in  Christ  did  suffer,  or  that 
Christ  according  to  his  human  nature  is  yet  in  the  world,  and 
even  in  every  place.  For  we  do  neither  think  nor  teach,  that 
the  body  of  Christ  ceased  to  be  a  tme  body  after  his  glorifying, 
or  that  it  was  deified,  and  so  deified,  that  it  put  oflTits  proper- 
ties, as  touching  body  and  soul,  and  became  altogether  a 
divine  nature,  and  began  to  be  one  substance  alone  :  And 
therefore  we  do  not  allow  or  receive  the  unwitty  subtleties, 
and  the  intricate,  obscure,  and  inconstant  disputations  of 
Schuenkfeildius,  and  such  other  vain  janglers  about  this 
matter.     Neither  are  we  Schuenkfeildians.     Moreover,  we 


i 


196  HARMONY    OF    CONFESSIONS. 

believe  that  our  liOrd  Jesus  Christ  did  truly  suffer  and  die  for 
us  in  the  flesh,  as  Peter  saith.  We  abhor  the  most  horrible 
madness  of  the  Jacobites  and  the  Turks,  which  abandon  the 
passion  of  our  Lord.  Yet  we  deny  not  but  that  the  Lord  of 
glory,  (according  to  the  saying  of  Paul,)  was  crucified  for  us. 
For  we  do  reverently  and  rehgiously  receive  and  use  the 
communication  of  proprieties  drawn  from  the  scriptures,  and 
used  of  all  antiquity  in  expounding  and  reconciling  places  of 
scripture,  which  at  the  first  sight  seem  to  disagree  one  from 
another. 

We  believe  and  teach  that  the  same  Lord  Jesus  Christ,  in 
that  true  flesh  in  which  he  was  crucified  and  died,  rose  again 
from  the  dead,  and  that  he  did  not  raise  up  another  flesh  instead 
of  that  which  was  buried,  nor  took  a  spirit  instead  of  flesh,  but 
retained  a  true  body :  Therefore  whilst  that  his  disciples 
thought  that  they  did  see  the  spirit  of  their  Lord  Christ,  he 
showed  them  his  hands  and  feet,  which  were  marked  with  the 
prints  of  the  nails  and  wounds,  saying,  Luke  xxiv.  39.  "  Be- 
hold my  hands  and  my  feet,  for  I  am  he  indeed:  Handle  me 
and  see,  for  a  spirithath  not  flesh  andbones,  as  ye  see  me  have." 

We  believe  that  our  Lord  Jesus  Christ,  in  the  same  his 
flesh  did  ascend  above  all  the  visible  heavens  into  the  very 
highest  heaven,  that  is  to  say,  the  seat  of  God,  and  of  the 
blessed  spirits,  unto  the  right  hand  of  God  the  Father,  which 
although  it  do  signify  an  equal  participation  of  glory  and 
majesty,  yet  it  is  also  taken  for  a  certain  place,  of  which  the 
Lord,  speaking  in  the  gospel,  saith,  John  xiv.  "  That  he 
will  go  and  prepare  a  place  for  his."  Also  the  Apostle  Peter 
saith,  Act.  iii.  "  The  heavens  must  contain  Christ,  until  the 
time  of  restoring  of  all  things."  And  out  of  heaven  the  same 
Christ  will  return  unto  judgment,  even  then,  when  wickedness 
shall  chiefly  reign  in  the  world,  and  when  Anti  Christ,  having 
corrupted  true  religion,  shall  fill  all  things  with  superstition  and 
impiety,  and  shall  most  cruelly  destroy  the  Church  with  fire 
and  bloodshed.  Now  Christ  shall  return  to  redeem  his,  and 
to  abolish  Anti  Christ  by  his  coming,  and  to  judge  the  quick 
and  the  dead.  For  the  dead  shall  arise,  and,  Acts  xvii. 
"  Those  which  shall  be  found  alive  in  that  day  (which  is 
unknown  unto  all  creatures)  shall  be  changed  in  the  twinkling 
of  an  eye,  and  all  the  faithful  shall  be  taken  up  to  meet  Christ 
in  the  air,"  that  thenceforth  they  may  enter  with  him  into 
heaven,  there  to  live  for  ever.  But  the  unbehevers  or  ungodly 
shall  descend  with  the  devils  into  hell,  there  to  burn  for  ever, 
and  never  to  be  delivered  out  of  torments.     We  therefore 


HARMONY    OF    CONFESSIONS.  197 

condemn  all  those  which  deny  the  true  resurrection  of  the 
flesh,  and  which  think  amiss  of  the  glorified  bodies,  as  did 
Joannes  Hierosolymitanus,  against  whom  Jerome  WTOte. 
We  also  condemn  those,  which  thought  both  the  devils  and 
cdl  the  wicked  shall  at  the  length  be  saved,  and  have  an  end 
of  their  torments.  For  the  Lord  himself  hath  absolutely  set 
it  down,  that,  Mark  ix.  "Their  fire  is  never  quenched,  and 
their  worm  never  dieth."  Moreover  we  condemn  the  Jewish 
dreams,  that  before  the  day  of  judgment  there  shall  be  a  golden 
world  in  the  earth:  and  that  the  godly  shall  possess  the 
foot-  For  the  evangelical  truth,  Matt.  xxiv.  and  xxv.  and 
kingdoms  of  the  world,  their  wicked  enemies  being  trod  under 
Luke  xviii.  and  the  apostolic  doctrine  in  the  2d  to  the  Thessa- 
ionians,  ii.  and  in  the  2d  to  Tim.  iii.  and  iv.  are  found  to  teach 
far  otherwise. 

Furthermore,  by  his  passion  or  death,  and  by  all  tho9e 
things  which  he  did  and  suffered  for  our  sakes,  from  the  time 
of  his  coming  in  the  flesh,  our  Lord  reconciled  his  heavenly 
Father  unto  all  the  faithful,  purged  their  sin,  spoiled  death, 
broke  in  sunder  condemnation  and  hell,  and  by  his  resurrec- 
tion from  the  dead  he  brought  again  and  restored  life,  and 
immortality.  For  he  is  our  righteousness,  hfe,  and  resurrection, 
and  to  be  short,  he  is  the  fulness  and  perfection,  the  salvation 
and  most  abundant  sufficiency  of  all  the  faithful.  For  the 
a|JOstle  saith,  "So  it  pleaseth  the  Father  that  all  fulness 
should  dwell  in  him."  And, "  In  him  ye  are  complete," 
Colloss,  i.  and  ii.  For  we  teach  and  believe  that  this  Jesus 
Christ  our  Lord  is  the  only  and  eternal  Saviour  of  mankind, 
yea,  and  of  the  whole  world,  in  whom  are  saved  by  faith  all 
that  ever  were  saved  before  the  law,  under  the  law,  and  in  the 
time  of  the  gospel,  and  so  many  as  shall  yet  be  saved  to  the 
end  of  the  world.  For  the  Lord  himself  in  the  gospel  saith, 
John  x.  "  He  that  entereth  not  in  by  the  door  unto  the  sheep- 
fold,  but  climbeth  up  another  w  ay,  he  is  a  thief  and  a  robber. 
I  am  the  door  of  the  sheep."  And  also  in  another  place  of 
the  same  gospel  he  saith,  John  viii.  "  Abraham  saw  my  days, 
and  rejoiced."  Andthe  apostle  Peter  saith.  Acts  iv.  "Neither 
is  there  salvation  in  any  other,  but  in  Christ :  for  among  men 
there  is  given  no  other  name  under  heaven  whereby  they 
might  be  saved."  We  believe  therefore  that  through  the 
grace  of  our  Lord  Christ  we  shall  be  saved,  even  as 
our  fathers  were.  For  Paul  saith,  1  Cor.  x.  "  That  all  our 
fathers  did  eat  the  same  spiritual  meat,  and  drank  the  same 
spiritual  drink,  for  they  drank  of  the  spiritual  rock,  that  followed 

18* 


198  HARMONY   OF    CONFESSIONS. 

them,  and  that  rock  was  Christ."  And  therefore  we  read 
that  John  said,  Apoc.  xv.  "  That  Christ  was  that  Lamb 
which  was  slain  from  the  beginning  of  the  world."  And  that 
John  Baptist  witnesseth,  John  i.  "  That  Christ  is  that  Lamb 
of  God,  that  taketh  away  the  sins  of  the  world."  Wherefore 
we  do  plainly  and  openly  profess  and  preach,  that  Jesus 
Christ  is  the  only  Redeemer  and  Saviom-  of  the  world,  the 
King  and  High  Priest,  the  true  and  looked  for  Messias,  that 
holy  and  blessed  one  (I  say)  whom  all  the  shadows  of  the  law, 
and  the  prophecies  of  the  prophets  did  prefigure  and  promise, 
and  that  God  did  perform  and  send  him  imto  us,  so  that  now 
we  are  not  to  look  for  any  other.  And  now  there  remaineth 
nothing,  but  that  we  all  should  give  all  glory  to  him,  believe 
in  him,  and  rest  in  him  only,  contemning  and  rejecting  all 
other  aids  of  our  life.  For  they  are  fallen  from  the  grace  of 
God,  and  make  Christ  of  no  value  unto  themselves,  whosoever 
they  be  that  seek  salvation  in  any  other  things  besides  Christ 
alone. 

And  to  speak  many  things  in  few  words,  with  a  sincere 
heart  we  believe,  and  with  liberty  of  speech  we  freely  profess, 
whatsoever  things  are  defined  out  of  the  holy  scriptures,  and 
(comprehended  in  the  creeds,  and  in  the  decrees  of  those 
four  first  and  most  excellent  councils  holden  at  Nice,  Con- 
stantinople, Ephesus,  and  Chalcedon,  together  with  blessed 
Athanasius  his  creed,  and  all  other  creeds  like  to  these, 
touching  the  mystery  of  the  incarnation  of  our  Lord  Jesus  Christ: 
and  we  condemn  all  things  contrary  to  the  same.  And  thus  do 
we  retain  the  Christian,  sound,  and  catholic  faith,  wholly  and 
inviolable,  knowing  that  nothing  is  contained  in  the  foresaid 
p-reeds,  which  is  not  agreeable  to  the  word  of  God,  and  maketh 
wholly  for  the  sincere  declaration  of  faith. 

THE  CONFESSION  OF  BOHEMIA. 

Neither  hath  any  man,  of  all  things  whatsoever,  any  thing 
at  all  whereby  he  may  deliver,  set  free,  or  redeem  himself 
from  his  sins  and  condemnation,  without  Christ,  by  whom 
alone,  they  which  truly  believe,  are  freed  from  sin,  from  the 
tyranny  and  prison  of  the  devil,  from  the  wrath  of  God,  and 
from  death  and  everlasting  torments.  Together  with  this 
point,  and  after  it,  considering  that  both  the  matter  itself,  and 
order  of  teaching  so  requireth,  the  ministers  of  the  Church 
teach  us  after  our  fall,  to  acknowledge  the  promise  of  God, 
the  true  word  of  grace,  and  the  holy  gospel,  brought  to  us 


Harmony  of  confessions.  199 

from  the  privy  counsel  of  the  holy  Trinity,  concerning  our 
Lord  Christ,  and  our  whole  salvation  purchased  by  him. 

Of  these  promises  there  be  three  principal,  wherein  all  the 
rest  are  contained.  The  first  was  made  in  paradise  in  these 
words,  Gen.  iii.  "I  will  put  enmity  between  thee  and  the  wo- 
man, and  between  thy  seed  and  her  seed.  He  shall  break 
thine  head,  and  thou  shalt  bruise  his  heel."  The  second  was 
made  to  Abraham,  which  afterwards  Jacob  also,  and  Moses 
did  renew.  The  third  to  David,  which  the  prophets  recited 
and  expounded.  In  these  promises  are  described  and  painted 
forth  those  most  excellent  and  principal  works  of  Christ  our 
Lord,  which  are  the  very  ground  work  whereon  our  salvation 
standeth,  by  which  he  is  our  Mediator  and  Saviour  :  namely, 
his  conception  in  the  womb  of  the  Virgin  Mary,  and  his  birth 
of  her  also,  for  he  was  made  the  seed  of  the  woman :  also, 
his  afflictions,  his  rising  again  from  death,  his  sitting  at  the 
right  hand  of  God,  where  he  hath  obtained  the  dignity  of  a 
priest  and  king :  of  which  thing  the  whole  life  of  David  was 
a  certain  type,  for  which  cause  the  Lord  calleth  himself 
another  David,  and  a  Shepherd.  And  this  was  the  gospel  of 
those  holy  men  before  the  law  was  given,  and  since.  For 
this  is  very  certain,  that  after  the  fall  of  Adam,  no  man  was 
able  to  set  himself  at  liberty  out  of  the  bondage  of  sin,  death, 
and  condemnation,  or  come  to  be  truly  reconciled  unto  God, 
but  only  by  that  one  Mediator  between  God  and  man,  Christ 
Jesus  (through  a  lively  faith  in  him)  who  alone  by  his  death, 
and  blood  shedding,  took  from  us  that  image  of  sin  and  death, 
and  put  upon  us  by  faith,  the  image  of  righteousness  and  life. 
1  Cor.  ii.  "For  he  made  unto  us  of  God,  wisdom,  righteous- 
ness, sanctification,  and  redemption." 

But  first  men  are  taught,  that  these  things  are  to  be  believed 
concerning  Christ ;  namely,  that  he  is  eternal,  and  of  the 
nature  of  his  heavenly  Father,  the  only  begotten  Son,  begot- 
ten from  everlasting,  and  so  together  with  the  father  and  the 
Holy  Ghost,  one,  true,  and  indivisible  God,  the  eternal,  not 
created  word,  the  brightness  and  the  image,  or  engraven  form 
«jf  the  person  of  his  Father,  by  whom  all  things,  as  well  those 
things  which  may  be  seen,  as  those  which  cannot  be  seen, 
and  those  things  which  are  in  heaven,  and  those  which  are  in 
the  earth,  were  made  and  created. 

Moreover,  that  he  is  also  a  true  and  natural  man,  our  bro- 
ther in  very  deed,  who  hath  a  soul  and  a  body,  that  is,  true  and 
perfect  human  nature,  which,  by  the  power  of  the  Holy  Ghost, 
he  took,  without  all  sin,  of  Mary,  a  pure  virgin  :  according 


200  HARMONT    OP    CONFESSIONS. 

as    Saint  John  saith,    John  L      "  The  word  was    made 
flesh." 

And  thus  of  these  two  natures,  their  properties  not  being 
changed  nor  confounded,  yet  by  a  wonderful  communication 
thereof,  there  is  made  one  indivisible  person,  one  Christ,  Im- 
nmnuel,  our  King  and  Priest,  our  Redeemer,  our  Mediator, 
snd  perfect  reconciler,  full  of  grace  and  truth,  so  that  of  his 
fulness  we  all  do  take  grace  for  grace.  For  the  law  wars 
given  by  Moses,  but  grace  and  truth,  was  given  and  exhibited 
by  Jesus  Christ,  being  God  and  man  in  one  person.  This 
grace  and  truth  are  our  men  taught  to  acknowledge,  and  by 
faith  to  behold,  in  all  those  saving  and  wonderful  works  or 
affections  of  Christ,  which,  according  to  the  meaning  of  the 
holy  scripture,  are,  by  a  steadfast  faith,  to  be  believed  and 
professed  :  such  as  are  his  coming  down  from  heaven,  his 
conception,  birth,  torments,  death,  burial,  resurrection,  ascen- 
sion unto  heaven,  sitting  at  the  right  hand  of  God,  and  his 
coming  again  from  thence  to  judge  both  the  quick  and  the 
dead.  In  these  principal  affections,  as  in  a,  chest  wherein 
treasure  is  kept,  are  all  those  wholesome  fruits  of  our  true 
justification  laid  up,  and  are  taken  out  from  thence  for  the 
elect  and  those  which  do  believe,  that  in  spirit  and  con- 
science they  may  be  partakers  thereof  through  faith  :  which 
ail  hereafter,  at  the  day  of  our  joyful  resurrection,  shall  be 
fully  and  perfectly  bestowed  upon  us.  And  towards  the  end 
of  that  sixth  chapter,  these  words  are  added.  In  this  chapter, 
also  particularly,  and  for  necessary  causes,  to  shun  and  avoid 
many  pernicious  and  Anti  Christian  deceits,  it  is  taught  con- 
cerning Christ  his  presence,  namely,  that  our  Lord  Christ 
according  to  his  bodily  conversation  is  not  amongst  us  any 
longer  in  this  world,  neither  will  be  unto  the  end  of  the  world, 
in  such  sort  and  manner  as  he  was  here  conversant  amongst 
OS  in  his  mortality,  and  wherein  he  was  betrayed,  and  circum- 
cised, nor  yet  in  the  form  of  his  glorified  body,  which  he  got 
at  his  resurrection,  and  in  the  which  he  appeared  to  his  dis- 
ciples, and  the  fortieth  day  after  his  resurrection,  departing 
from  them,  ascended  manifestly  into  heaven.  For  after  this 
manner  of  his  presence  and  company  he  is  in  the  high  place, 
and  with  his  Father  in  heaven,  where  all  tongues  profess  him 
to  be  the  Lord,  and  every  faithful  one  of  Christ  must  believe 
that  he  is  there,  and  worship  him  there,  according  to  the 
scriptures,  as  also  that  part  of  the  catholic  Christian  faith 
doth  expressly  witness,  which  is  this.  "  He  ascended  into 
heaven,  he  sitteth  at  the  right  hand  of  God  the  Father 


HARMONY    OF     C0XFESSI0N5.  201 

Almighty."  Also  that  other  article.  "  From  thence  shall  he 
come  (that  is,  from  an  higher  place,  out  of  heaven  with  his 
angels)  to  judge  both  the  quick  and  the  dead."  So  doth  Paul 
also  say'  1.  Thess.  iv.  "  The  Lord  himself  shall  descend  from 
heaven  with  a  shout,  and  with  the  voice  of  an  archangel,  and  with 
the  trumpet  of  God."  And  Saint  Peter  saith,  Acts  iii.  "  Whom 
heaven  must  contain  until  the  time  that  all  things  be  restored." 
And  the  evangelist  Mark,  Mar.  16.  "But  when  the  Lord 
had  spoken  with  them,  he  was  taken  u])  again  into  heaven, 
and  sitteth  at  the  right  hand  of  God."  And  the  angeis  which 
were  there  present,  when  he  was  taken  up  into  heaven,  said  : 
Acts  i.  "  This  Jesus  which  is  taken  up  from  you  into  heaven, 
ahall  so  come  again,  as  you  have  seen  him  go  into  heaven." 

Furthermore,  this  also  do  our  men  teach,  that  the  self 
same  Christ,  very  God  and  very  man,  is  also  with  us  here  in 
this  world,  but  after  a  diverse  manner  from  that  kind  of  pre- 
sence which  we  named  before,  that  is,  after  a  certain  spiritual 
manner,  not  object  to  our  eyes,  bnt  such  a  one  as  is  hid  from 
us,  which  the  flesh  doth  not  perceive,  and  yet  it  is  very  neces- 
sary for  us  to  our  salvation,  that  we  may  be  partakers  of 
him,  whereby  he  offereth  and  communicateth  himself  unto  us, 
that  he  may  dwell  in  us,  and  we  in  him  :  and  this  truly  he 
doth  by  the  Holy  Ghost,  whom  in  his  own  place  (that  s, 
instead  of  his  own  presence,  whereby  he  was  bodily  amongst 
us)  he  promised  that  he  would  send  unto  his  church,  and  that 
he  would  still  abide  with  it  by  the  same  spirit  in  virtue,  grace, 
and  his  wholesome  truth,  at  all  times,  even  until  the  end  of  the 
world,  when  he  said  thus.  Matt,  xxviii.  "  It  is  good  for  you  that 
I  go  hence,  for  except  I  go  hence,  the  Comforter  will  not  come 
unto  you;  but  if  I  go  away,  I  will  send  him  unto  you."  And 
again,  John  xiv.  "  I  will  pray  the  Father,  and  he  shall  give 
you  another  Comforter,  (that  is,  another  kind  of  Comforter 
than  I  am,)  that  he  may  abide  in  you  forever,  even  the  spirit 
of  truth,  whom  the  world  cannot  receive,  because  it  seeth  him 
not,  neither  knoweth  him  ;  but  ye  know  him,  for  he  dwelleth 
in  you,  and  shall  be  in  you.  I  will  not  leave  you  comfortless, 
but  I  will  come  to  you,"  namely,  by  the  self  same  spirit  of 
truth. 

Now  then,  even  as  our  Lord  Christ  by  his  latter  kind  of 
presence  being  not  visible,  but  spiritual,  is  present  in  the 
ministers  of  the  church,  in  the  word,  and  in  the  sacraments ; 
even  so  also  by  the  selfsame  ministers,  word,  and  sacraments 
he  is  present  with  his  church,  and  by  these  means  do  the  elect 
receive  him  through  inward  faith  in  their  heart,  and  do  there- 


202  HARMONY    OF    CONFESSIONS. 

fore  join  themselves  together  with  him,  that  he  may  dwell  to 
them,  and  they  in  him,  after  such  a  sort  as  is  not  apparent, 
but  hidden  from  the  world,  even  by  that  faith  spiritually  :  that 
is  to  say,  in  their  souls  and  hearts,  by  the  Spirit  of  truth,  of 
whom  our  Lord  saith,  John  xiv.  "  He  abideth  with  you,  and 
shall  be  in  you."     And  "I  will  come  again  unto  you." 

This  judgment  and  declaration  of  our  faith,  is  not  new,  or 
now  first  devised,  but  very  ancient.  Now  that  this  was  com- 
monly taught  and  meant  in  the  Church  of  old,  it  is  plain  and 
ervident  by  the  writings  of  the  ancient  fathers  of  the  Church, 
and  by  that  decree,  wherein  it  is  thus  written,  and  they  are  tha 
words  of  St.  Augustine.  "  Our  Lord  is  above  until  the  end 
erf*  tlie  world,  but  the  truth  of  the  Lord  is  here  also  :  for  the 
body  of  the  Lord,  wherein  he  rose  again,  must  of  necessity  be 
in  one  place,  but  his  truth  is  dispersed  every  where." 

THE    FRENCH    CONFESSION. 

We  believe,  that  whatsoever  is  requisite  to  our  salvation,  is 
offered  and  communicated  unto  us  now  at  length  in  that  on© 
Jesus  Christ,  as  he  who  being  given  to  save  us,  is  also  mads 
unto  us  wisdom,  righteousness,  sanctification,  and  redemp- 
tion, in.  so  much  as  whosoever  doth  swerve  from  him,  doth 
renounce  the  mercy  of  the  Father,  that  is,  our  only  refuge. 

^^e  believe  that  Jesus  Christ,  being  the  wisdom,  and  eter- 
nal son  of  the  Father,  took  upon  him  our  nature,  so  that  he  is 
OQie  person  God  and  man.  Man,  I  say,  that  might  suffer  both 
in  soul  and  also  in  body,  and  made  like  unto  us  in  all  things^ 
sin  only  excepted,  for  that  his  flesh  was  indeed  the  seed  of 
Abraham  and  David,  howbeit,  by  the  secret  and  incomprehen- 
sible power  of  the  Holy  Ghost,  it  was  conceived  in  due  time 
in  the  womb  of  that  blessed  virgin.  And  therefore  we  detest, 
as  contrary  to  that  truth,  all  those  heresies  wherewith  the 
churches  were  troubled  in  times  past :  and  namely,  we  detest 
those  devihsh  imaginations  of  Servetus,  who  gave  to  our  Lord 
Jesus  Christ  an  imaginary  deity,  whom  he  said  to  be  the  idea 
and  patern  of  all  things,  and  the  counterfeit  or  figurative  son 
of  God.  To  conclude,  he  framed  him  a  body,  compacted  of 
three  elements  uncreated,  and  therefore  he  did  mingle  and 
overthrow  both  his  natures. 

We  believe  that  in  one  and  the  same  person,  which  is  Jesus 
Christ,  those  two  natures  are  truly  and  inseparably  so  con- 
joined, that  they  be  also  united,  either  of  those  natures  never- 
theless retaining  its  distinct  property,  so  that  even  as  in  this 


HARMONY    OF    CONFESSIONS.  203 

divine  conjunction  the  nature  of  the  word,  retaining  its  proper- 
ties, remained  uncreate,  infinite,  and  filling  all  places  ;  so  also 
the  human  nature  remained,  and  shall  remain  for  ever,  finite^ 
having  its  natural  form,  dimension,  and  also  property,  as  from 
the  which  the  resurrection  and  glorification,  or  taking  up  to 
the  right  hand  of  the  Father,  hath  not  taken  away  the  truth  of 
the  human  nature.  Therefore,  we  do  so  consider  Christ  in 
his  Deity,  that  we  do  not  spoil  him  of  his  humanity. 

We  believe  that  God  did  declare  his  infinite  love  and 
goodness  towards  us  in  this,  that  he  hath  sent  his  Son,  who 
should  die,  and  rise  again,  and  fulfill  all  righteousness,  that 
he  might  purchase  eternal  life  for  us. 

We  believe  that  by  that  only  sacrifice,  which  Jesus  Christ 
offered  on  the  cross,  Ave  are  reconciled  to  God,  that  we  mav 
be  taken  for  just  before  him,  because  we  cannot  be  acceptable- 
to  him,  nor  enjoy  the  fruit  of  our  adoption,  but  so  far  forth,  as 
he  doth  forgive  us  our  sins.  Therefore  we  aflirm,  that  Jesus 
Christ  is  our  entire  and  perfect  washing,  in  whose  death  w« 
obtain  full  satisfaction,  whereby  we  are  delivered  from  all 
those  sins  whereof  we  are  guilty,  and  from  the  which  Ave 
could  not  be  acquitted  by  any  other  remedy. 

THE    ENGLISH    CONFESSION. 

We  believe,  that  Jesus  Christ,  the  only  Son  of  the  eternal 
Father,  (as  long  before  it  was  determined  before  all  begin- 
nings,) when  the  fulness  of  time  was  come,  did  take  of  that 
blessed  and  pure  virgin,  both  flesh,  and  all  the  nature  of  man, 
that  he  might  declare  to  the  world  the  secret  and  hid  will  of 
his  Father  :  which  a\  ill  had  been  laid  up  from  before  all  ages 
and  generations :  and  that  he  might  finish  in  his  human  body 
the  mystery  of  our  redemption,  and  might  fasten  our  sins  to  the 
ci'oss,  and  also  that  hand  writing,  which  was  made  against  us. 

We  believe  that  for  our  sakes  he  died,  and  was  buried,  de- 
scended into  hell,  the  third  day,  by  the  power  of  his  Godhead, 
returned  to  life,  and  rose  again,  and  that  the  fourth  day  after  his 
resurrection,  while  his  disciples  beheld  and  looked  upon  him, 
he  ascended  into  heaven,  to  fulfil  all  things,  and  did  place  in 
majesty  and  glory  the  self  same  body,  wherewith  he  was  bori^ 
wherein  he  lived  on  earth,  wherein  he  was  jested  at,  wherein 
he  had  suffered  most  painful  torments,  and  cruel  kind  of  death, 
wherein  he  rose  again,  and  wherein  he  ascended  to  the  right 
hand  of  the  Father,  above  all  rule,  above  all  power,  all  force, 
all  dominion,  and  above  every  name,  that  is  named,  not  only 


204  HARMONY    OF    CONFESSIONS. 

Ill  this  Vv'orld,  but  also  in  the  world  to  come  :  and  that  there 
he  now  sitteth,  and  shall  sit ;  till  all  things  be  fullj  perfected. 
And  although  the  Majesty,  and  Godhead  of  Christ  be  every 
where  abundantly  dispersed,  yet  we  believe,  that  his  body,  as 
St.  Augustine  saith,  "  must  needs  be  still  in  one  place  :''  and 
that  Christ  halh  given  Majesty  unto  his  body,  but  yet  hath  not 
taken  away  from  it  the  nature  of  a  body,  and  that  we  must  not 
so  afiirm  Christ  to  be  God,  that  we  deny  him  to  be  man  :  and 
as  the  martyr  VigiHus  saith,  "  that  Christ  hath  left  us,  touching 
his  human  nature,  but  hath  not  left  us,  touching  his  Divine 
nature  :''  and  that  the  same  Christ,  though  he  be  absent  from 
us,  concerning  his  rnanhead,  yet  is  ever  present  with  us  con- 
cerning his  Godhead. 

From  that  place  also,  we  believe  that  Christ  shall  come 
again  to  execute  that  general  judgment,  as  well  of  them  whom 
he  shall  find  alive  in  the  body,  as  of  them  that  shall  be  ready 
dead. 

And  therefore  that  our  only  succor,  and  refuge,  is  to  fly  to 
the  mercy  of  our  Father,  by  Jesus  Christ,  and  assuredly  to 
persuade  our  minds,  that  he  is  the  obtainer  of  forgiveness  for 
our  sins  :  and,  that  by  his  blood,  all  our  spots  of  sin,  be  washed 
clean  :  that  he  hath  pacified,  and  set  at  one,  all  things  by  the 
blood  of  his  cross  :  that  he,  by  the  same  one  only  sacrifice 
which  he  onee  offered  upon  the  cross,  hath  brought  to  effect, 
and  fulfilled  all  things,  and  that  for  that  cause  he  said,  when 
he  gave  up  the  Ghost,  "It  is  finished,"  as  though  he  would  sig- 
nify, that  the  price,  and  ransom  was  now  fully  paid  for  the  sin 
of  mankind. 

If  there  be  any  that  think  this  sacrifice  not  sufficient,  let 
the  mgo  in  God's  name,  and  seek  a  better.  We  verily,  because 
we  know  this  to  be  the  only  sacrifice,  are  well  content  with  it 
alone,  and  look  for  none  other  :  and,  forasmuch  as  it  was  to  be 
offered  but  once,  we  command  it  not  to  be  renewed  again  : 
and,  because  it  was  full,  and  perfect  in  all  points,  and  parts, 
we  do  not  ordain  in  place  thereof,  any  continual  succession  of 
offerings. 

To  conclude,  we  believe  that  this  our  self  same  flesh, 
wherein  we  live,  although  it  die,  and  come  to  dust,  yet  at  the 
last  shall  return  again  unto  life,  by  the  means  of  Christ's  Spirit, 
which  dwelleth  in  us  :  and  that  then  verily,  whatsoever  we 
suffer  here  in  the  mean  while  for  his  sake,  Christ  will  wipe 
away  ail  tears  and  heaviness  from  our  eyes  :  and  that  we 
through  him  shall  enjoy  everlasting  life,  and  shall  for  ever  be 
with  him  in  glory.     So  be  it. 


HARMONT    OF    CONFESSIONS.  20& 


THE  THIRTY-NINE    ARTICLES    OF    THE    eHURCH    OF 
ENGLAND. 

Of  the  Word,  or  Som  op  God,  which  was  madh  very  Mah. 

The  Son,  which  is  the  Word  of  the  Father,  begotten,  from 
everlasting,  of  the  Father,  the  very  and  eternal  God,  of  one 
substance  with  the  Father,  took  man's  nature,  in  the  womb  of 
the  blessed  virgin,  of  her  substance  :  so  that  two  whole  and 
perfect  natures,  that  is  to  say,  the  Godhead  and  Manhood, 
were  joined  together  in  one  person,  never  to  be  divided ; 
whereof  is  one  Christ,  very  God,  and  very  Man  ;  who  truly 
suffered,  was  crucified,  dead,  and  buried,  to  reconcile  his 
Father  to  us,  and  to  be  a  sacrifice,  not  only  for  original  guilt, 
but  also  for  actual  sins  of  men. 

Op  Christ  alone  without  Sin. 

Christ,  in  the  truth  of  our  nature,  was  made  like  unto  us,  in 
all  things  (sin  only  excepted,)  from  which  he  was  clearly  void, 
both  in  his  flesh,  and  in  his  Spirit.  He  came  to  be  a  Lamb 
without  spot,  who,  by  sacrifice  of  himself,  once  made,  should 
take  away  the  sins  of  the  world,  and  sin  (as  St.  John  saith) 
"  was  not  in  him."  But  all  we  the  rest  (although  baptized, 
and  born  again  in  Christ)  yet  offend  in  many  things  ;  and,  if 
we  say  we  have  no  sin,  we  deceive  ourselves,  and  the  truth  is 
not  in  us. 

Or  aBTAiNiNG  Eternal  Salvation,  only  by  the  Name  of  Christ. 

They  are  also  to  be  had  accursed,  that  presume  to  say,  that 
every  man  shall  be  saved  by  the  law  or  sect,  which  he  profes- 
seth,  so  that  he  be  diligent  to  frame  his  life,  according  to  that 
law,  and  the  light  of  nature.  For  holy  scripture  doth  set  out 
unto  us  only  the  name  of  Jesus  Christ,  whereby  men  must 
be  saved. 

Of  the  one  Oblation  of  Christ,  finished  upon  the  Cross. 

The  offering  of  Christ  once  made,  is  that  perfect  redemp- 
tion, propitiation,  and  satisfaction,  for  all  the  sins  of  the  whole 
world,  both  original  and  actual ;  and  there  is  none  other  satis- 

19 


206  HARMONY    OF    CONFESSIONS. 

faction  for  sin,  but  that  alone.  Wherefore  the  sacrifice  of 
masses,  in  the  which  it  was  commonly  said,  that  the  priest  did 
offer  Christ,  for  the  quick  and  the  dead,  to  have  remission  of 
pain  or  guilt,  were  blasphemous  fables,  and  dangerous  deceits. 


THE    CONFESSION    OF    BELGIA. 

We  believe  that  our  most  mighty  and  gracious  God  (when 
he  saw  that  man  had  thus  thrown  himself  into  the  damnation  both 
of  spirtual  and  corporeal  death,  and  was  made  altogether 
miserable  and  accursed)  by  his  wonderful  wisdom  and  good- 
ness, was  induced  both  to  seek  him,  when  through  fear  he  had 
fled  from  his  presence,  and  also  most  lovingly  to  comfort  him, 
giving  unto  him  the  promise  of  his  own  Son  to  be  born  of  a 
woman,  which  should  break  the  head  of  the  serpent,  and  re- 
store him  to  felicity  and  happiness. 

Moreover  we  confess,  that  God  did  then  at  the  length  fulfil 
his  promise  made  unto  the  father's,  by  the  mouth  of  his  holy 
prophets,  when  in  his  appointed  time  he  sent  his  only  and  eter- 
nal Son  into  the  world,  who  took  upon  him  the  form  of  a 
servant,  being  made  like  unto  men,  and  did  truly  take  unto 
him  the  nature  of  man,  with  all  infirmities  belonging  thereunto 
(sin  only  excepted,)  when  he  was  conceived  in  the  womb  of 
the  blessed  virgin  Mary,  by  the  power  of  the  Holy  Ghost, 
without  any  means  of  man.  The  which  nature  of  man  he 
put  upon  him,  not  only  in  respect  of  the  body,  but  also  in 
respect  of  the  soul :  for  he  had  also  a  true  soul,  to  the  intent 
he  might  be  true  and  perfect  man.  For  seeing  that  as  well 
the  soul,  as  the  body  of  man,  was  subject  to  condemnation,  it 
was  necessary  that  Christ  should  take  upon  him  as  well  the 
soul,  as  the  body,  that  he  might  save  them  both  together. 
Therefore,  contrary  to  the  heresy  of  the  Anabaptists,  which 
deny  that  Christ  did  take  upon  him  the  flesh  of  man,  we  con-  " 
fess  that  Christ  was  partaker  of  flesh  and  blood,  as  the  rest  of 
his  brethren  were,  that  he  came  from  the  loins  of  David, 
according  to  the  flesh,  I  say,  that  he  was  made  of  the  seed  of 
David  according  to  the  same  flesh,  and  that  he  is  a  fruit  of  the 
virgin's  womb,  born  of  a  w^oman,  the  branch  of  David,  a 
flower  of  the  root  of  Jesse,  coming  of  the  tribe  of  Judah, 
and  of  the  Jews  themselves,  according  to  the  flesh  :  and  to 
conclude,  the  true  seed  of  Abraham  and  David,  the  which 
seed  of  Abraham  he  took  upon  him,  being  made  in  all  things 
like  unto  liis  brethren,  sin  only  excepted,  as  hath  been  said 


HARMONY    OF    CONFESSIONS.  207 

before,  so  that  he  is  indeed  our  true  Emmanuel,  that  is,  God 
with  us. 

We  beheve  also  that  the  person  of  the  Son  was  by  this 
conception  inseparably  united  and  coupled  with  the  human 
nature,  yet  so,  that  there  be  not  two  Sons  of  God,  nor  two 
persons,  but  two  natures  joined  together  in  one  person:  both 
which  natures  do  still  retain  their  own  properties.  So  that, 
as  the  divine  nature  hath  remained  always  uncreated,  without 
the  beginning  of  days,  and  term  of  life,  filling  both  heaven 
and  earth  :  so  the  human  nature  hath  not  lost  its  properties 
but  hath  remainetl  still  a  creature,  having  both  beginning  of 
days  and  a  finite  nature.  For  whatsoever  doth  agree  unto  a 
true  body,  that  it  still  retaineth,  and  although  Christ  by  his 
resurrection  hath  bestowed  immortality  upon  it,  yet  notwith- 
standing he  hath  neither  taken  away  the  truth  of  the  human 
nature,  nor  altered  it.  For  both  our  salvation,  and  also  our 
resurrection,  dependeth  upon  the  truth  of  Christ's  body.  Yet 
these  two  natures  are  so  united  and  coupled  in  one  person, 
that  they  could  not,  no  not  in  his  death,  be  separated  the  one 
from  the  other.  Wherefore  that  which  in  his  death  he  com- 
mended unto  his  Father,  w  as  indeed  a  human  spirit,  departing 
out  of  his  body :  but  in  the  mean  season  the  divine  nature  did 
always  remain  joined  to  the  human,  even  then  when  he  lay 
in  the  grave :  so  that  his  Deity  was  no  less  in  him  at  that 
time,  than  when  as  yet  he  was  an  infant,  although  for  a  small 
season  it  did  not  show  forth  itself.  Wherefore  we  confess 
that  he  is  true  God,  and  true  man :  true  God,  that  by  his 
power  he  might  overcome  death ;  and  true  man,  that  in  the 
infirmity  of  his  flesh  he  might  die  for  us. 

We  beheve  that  God,  which  is  both  perfectly  merciful,  and 
perfectly  just,  did  send  his  Son  to  take  upon  him  that  nature, 
which  thi-ough  disobedience  had  offended,  that  in  the  self- 
same nature  he  might  satisfy  for  sin,  and  by  his  bitter 
death  and  passion,  pay  the  punishment  that  was  due  unto  sin. 
God  therefore  hath  declared  and  manifested  his  justice  in  his 
own  Son  being  laden  with  our  iniquities :  but  hath  most  merci- 
fully poured  forth  and  declared  his  gracious  goodness  unto  us 
guilty  wretches,  and  worthy  of  condemnation,  whilst  that  in 
his  incomprehensible  love  toward  us,  he  delivered  up  his 
Son  unto  death  for  our  sins,  and  raised  him  up  again  from  " 
death  for  our  justification,  that  by  him  we  might  obtain  im- 
mortality and  Hfe  everlasting. 

We  believe  that  Jesus  Christ  is  that  High  Priest,  appointed 
to  that  office  eternally,  by  the  oath  of  his  Father,  according 


208  HARMONY    OF    CONFESSIONS. 

to  the  order  of  Melchisedeck,  which  offered  himself  in  our 
name  before  his  Father  with  a  full  satisfaction  for  the  pacify- 
ing of  his  wrath,  laying  i  himself  upon  the  altar  of  the  cross, 
and  hath  shed  his  blood  for  the  cleansing  of  our  sins,  as  the 
prophets  had  foretold.  For  it  is  written,  that  "The  chastise- 
ment of  our  peace  was  laid  upon  the  Son  of  God,  and  by  his 
wounds  we  are  healed."  Also,  that  "He  was  carried  as  a 
sheep  unto  the  slaughter,  reputed  amongst  sinners  and  unjust, 
and  condemned  of  Pontius  Pilate,"  as  a  malefactor,  though 
before  he  had  pronounced  him  guiltless.  Therefore,  he  payed 
that  which  he  had  not  taken,  and  being  just,  suffered  in  soul 
and  body  for  the  unjust,  in  such  sort,  that  feeling  the  horror 
of  those  punishments  that  were  due  unto  our  sins,  he  did 
sweat  water  and  blood,  and  at  length  cried  out,  "My  God, 
my  God,  why  hast  thou  forsaken  me  1"  All  which  he  suffered 
for  the  remission  of  our  sins.  Wherefore,  we  do  not  without 
just  cause,  profess  with  Paul,  that  "We  know  nothing  but 
Jesus  Christ,  and  him  crucified,"  and  that  "We  account  all 
things  as  dung,  in  respect  of  the  excellent  of  the  knowledge 
of  Jesus  Christ  our  Lord,"  finding  in  his  wounds  and  stripes 
all  manner  of  comfort,  that  can  be  deserved.  Wherefore, 
there  is  no  need,  that  either  we  should  wish  for  any  other  means, 
or  devise  any  of  our  own  brains,  whereby  we  might  be  recon- 
ciled unto  God  besides  this  one  oblation  once  offered,  by  th© 
which  all  the  faithful  which  are  sanctified,  are  consecrated,  or 
perfected  for  ever.  And  this  is  the  cause,  why  he  was  called 
the  angel  Jesus,  that  is  to  say,  a  Saviour,  "Because  he  shall 
save  his  people  from  their  sins." 

Last  of  all  we  do  believe  out  of  the  word  of  God,  that  our 
Lord  Jesus  Christ  (when  the  time  appointed  by  God,  but  unto 
all  creatures  unknown,  shall  come,  and  the  number  of  the 
elect  shall  be  accomphshed)  shall  come  again  from  heaven, 
and  that  after  a  corporeal  and  visible  manner,  as  heretofore 
he  hath  ascended,  being  adorned  with  great  glory  and  majesty, 
that  he  may  appear  as  Judge  of  the  quick  and  the  dead,  the 
old  world  being  kindled  with  fire  and  flame,  and  purified  by  it. 
Then  all  creatures,  and  as  well  men  as  women  and  children, 
as  many  as  have  been  from  the  beginning,  and  shall  be  to  the 
end  of  the  world,  shall  appear  before  this  high  Judge,  being 
summoned  thither  by  the  voice  of  archangels,  and  the  trumpet 
of  God.  For  all  that  have  been  dead  shall  then  rise  out  of 
the  earth,  the  soul  and  spirit  of  every  one  being  joined  and 
coupled  together  again  to  the  same  bodies,  wherein  before 
they  lived.     They,  moreover,  which  shall  be  alive  at  the  last 


HARMONY    OF    CONFESSIONS.  209 

day,  shall  not  die  the  same  death  that  other  men  have  done, 
in  but  a  moment,  and  in  the  twinkling  of  an  eye  they  shall  be 
changed  from  corruption,  to  an  incorruptible  nature.  Then 
the  books  shall  be  opened,  namely  the  books  of  ever)'  man's 
conscience,  and  the  dead  shall  be  judged  according  to  those 
things  which  they  have  done  in  this  world,  either  good  or  evil. 
Moreover,  then  shall  men  render  an  account  of  every  idle 
w^ord  which  they  have  spoken,  although  the  world  do  now 
make  but  a  sport  and  a  jest  at  them.  Finally,  all  the  hypocrisy 
of  men,  and  the  deepest  secrets  of  their  hearts  shall  be  made 
manifest  unto  all,  so  that  worthily  the  only  remembrance  of 
this  judgment  shall  be  terrible  and  fearful  to  the  wicked  and 
reprobate.  But  of  the  godly  and  elect  it  is  greatly  to  be 
wished  for,  and  is  unto  them  exceeding  comfort.  For  then 
shall  their  redemption  be  fully  perfected  and  they  shall 
reap  most  sweet  fruit  and  commodity  of  all  those  labors  and 
sorrows  which  they  have  suffered  in  this  world.  Then,  I 
say,  their  innocency  shall  be  openly  acknowledged  of  all,  and 
they  likewise  shall  see  that  horrible  punishment  which  the 
Lord  will  execute  upon  those  that  have  most  tyi'annically 
afflicted  them  in  this  world  with  divers  kinds  of  torments  and 
crosses.  Furthermore  the  wicked  being  convinced  by  the 
peculiar  testimony  of  their  own  conscience,  shall  indeed  be 
made  immortal,  but  with  this  condition,  that  they  shall  burn 
for  ever  in  that  eternal  fire,  which  is  prepared  for  the  devil. 
On  the  contrary  side,  the  elect  and  faithful  shall  be  crowned 
with  the  crown  of  glory  and  honor,  whose  names  the  Son  of  God 
shall  confess  before  his  Father  and  the  angels,  and  "  then  shall 
all  tears  be  wiped  from  their  eyes.*'  Then  their  cause,  which 
now  is  condemned  of  heresy  and  impiety  by  the  magistrates  and 
judges  of  this  world,  shall  be  acknowledged  to  be  the  cause 
of  the  Son  of  God.  And  the  Lord  shall  of  his  free  mercy 
reward  them  with  so  great  glory,  as  no  man's  mind  is  able  to 
conceive.  Therefore  we  do  with  great  longing  expect  that 
great  day  of  the  Lord,  wherein  we  shall  most  fully  enjoy  all 
those  things  which  God  hath  promised  unto  us,  and  through 
Jesus  Christ  our  Lord,  be  put  into  full  possession  of  them 
for  evermore. 

THE  CONFESSION  OF  AUGSBURG. 

Also  they  teach,  that  the  word,  that  is,  the  Son  of  God, 
took  unto  him  man's  nature  in  the  womb  of  the  blessed  virgin 
Mary,  so  that  the  two  natures,  the  divine  and  the  human, 
19* 


210  HARMONY    OF    CONFESSIONS. 

inseparably  joined  together  in  the  unity  of  one  person,  are  oue 
Christ,  true  God,  and  true  man  :  who  was  born  of  the  virgin 
Mary,  did  truly  suffer,  was  crucified,  dead,  and  buried,  that  he 
might  reconcile  his  Father  unto  us,  and  might  be  a  sacrifice,  not 
only  for  the  original  sin,  but  also  for  all  actual  sins  of  men. 
The  same  also  descended  into  hell,  and  did  truly  rise  again  the 
third  day.  Afterward  he  ascended  into  heaven,  that  he  might 
sit  at  the  right  hand  of  the  Father,  and  reign  for  ever,  and 
have  dominion  over  all  the  creatures,  sanctify  those  that  behe\'e 
in  him,  by  sending  the  Holy  Spirit  into  their  hearts,  and  give 
everlasting  life  to  such  as  he  had  sanctified.  The  same 
Christ  shall  openly  come  again,  to  judge  them  that  are  found 
alive,  and  the  dead  raised  up  again,  according  to  the  creed  of 
the  apostles. 

THE    MORAVIAN    CONFESSION, 
Article  III. 

Likewise  we  teach,  that  God  the  Son  became  man,  born 
of  the  pure  virgin  Mary  ;  and  that  the  two  natures,  divine  and 
human  in  one  person,  as  being  inseparably  united,  are  one 
Christ,  who  is  true  God,  and  true  man,  who  was  truly  born, 
suffered,  was  crucified,  dead  and  buried,  to  the  end  that  he 
might  be  a  sacrifice,  not  only  for  original  sin,  but  also  for  all 
other  sin,  and  appease  the  wrath  of  God. 

Also,  that  the  same  Christ  descended  into  hell,  and  on  the 
third  day  truly  rose  from  the  dead  ;  ascended  into  heaven, 
and  there  sitteth  at  the  right  hand  of  God,  that  he  may  reign 
for  ever  over  all  creatures,  and  govern  them  ;  that  he,  through 
the  Holy  Ghost,  may  sanctify,  purify,  strengthen,  and  comfort, 
all  who  believe  on  him  ;  may  give  them  life,  and  impart  to 
them  manifold  gifts,  and  good  things,  and  protect  and  defend 
them  against  the  devil  and  sin. 

Also,  that  the  same  Lord  Christ  will  at  last  come  openly, 
to  judge  the  quick  and  the  dead,  according  to  the  apostles' 
creed. 


HARMONY    OF   CONFESSIONS.  211 


THE^CONFESBION    OF    SCOTLAND. 
Op  TiiE  Revelatiok  of  the  Promise. 

For  this  we  constantly  believe,  that  God,  after  the  fearful 
and  horrible  defection  of  man  from  his  obedience,  did  seek 
Adam  again,  call  upon  him,  rebuke  his  sin,  convict  him  of 
the  same,  and  in  the  end,  made  unto  him  a  most  joyful  promise, 
to  wit,  that  the  seed  of  the  woman  should  break  down  the 
serpent's  head,  that  is,  he  should  destroy  the  works  of  the  devil : 
which  promise,  as  it  was  repeated  and  made  more  clear  from 
time  to  time :  so  was  it  embraced  with  joy,  and  most  con- 
stantly received  of  all  those  faithful  from  Adam  to  Noah, 
from  Noah  to  Abraham,  from  Abraham  to  David,  and  so  forth 
to  the  incarnation  of  Christ  Jesus,  all  (we  mean  the  faithful 
fathers  under  the  law)  did  see  the  joyful  days  of  Christ  Jesus, 
and  did  rejoice. 

Of  the  Incarnation  of  Christ. 

"When  the  fulness  of  time  came,  God  sent  his  Son,  his  eternal 
wisdom,  the  substance  of  his  own  glory,  into  this  world,  who 
took  the  nature  of  manhood  of  the  substance  of  a  woman,  to 
wit,  of  a  virgin,  and  that  by  operation  of  the  Holy  Ghost. 

And  so  was  born,  the  just  seed  of  David,  the  angel  of  the 
great  counsel  of  God,  the  very  Messias  promised,  whom  we 
acknowledge  and  confess  Emmanuel,  very  God,  and  very 
man,  two  perfect  natures  united  and  joined  in  one  person. 

By  which  our  confession,  we  condemn  the  damnable  and 
pestilent  heresies  of  Arrius,  Marcion,  Eutiches,  Nestorius, 
and  such  others  as  either  did  deny  the  eternity  of  his  Godhead, 
either  the  verity  of  his  human  nature,  either  confound  them, 
either  yet  divide  them. 

Why  it  behooveth  the  Mediator,  to  be  ^-ert  God  ajjd  vert  mak. 

We  acknowledge  and  confess,  that  this  most  wondrous 
conjunction  betwixt  the  Godhead  and  the  manhood  in  Christ 
Jesus,  did  proceed  from  the  eternal  and  immutable  decree  of 
God,  whence  also,  our  salvation  springeth,  and  dependeth- 


212  HARMONY    OF    CONFESSIONS. 


Of  Christ's  Death,  Passion,  and  Burial. 

That  our  Lord  Jesus  Christ  offered  himself  a  voluntary 
sacrifice  unto  his  Father  for  us,  that  he  suffered  contradiction 
of  sinners,  that  he  was  wounded  and  plagued  for  our  trans- 
gressions, that  he  being  the  clean  innocent  Lamb  of  God,  was 
damned  in  the  presence  of  an  earthly  judge,  that  we  should 
be  absolved  before  the  tribunal  seat  of  our  God,  that  he 
suffered,  not  only  the  cruel  death  of  the  cross,  (which  was 
accursed  by  the  sentence  of  God)  but  also  that  he  suffered  for 
a  season  the  wrath  of  his  Father,  which  sinners  had  deserved. 
But  yet  we  avow  that  he  remained  the  only  well  beloved  and 
blessed  Son  of  the  Father,  even  in  the  midst  of  his  anguish 
and  torment,  which  he  suffered  in  body  and  soul,  to  make  the 
full  satisfaction  for  the  sins  of  the  people.  After  the  which 
we  confess  and  avow,  that  there  remaineth  no  other  sacrifice 
for  sin,  which  if  any  affirm,  we  nothing  doubt  to  avow,  that 
they  are  blasphemous  against  Christ's  death,  and  the  everlas- 
ting purgation  and  satisfaction  purchased  to  us  by  the  same. 

Of  Christ's  Resurrection. 

We  undoubtedly  believe,  that  insomuch  as  it  was  impossible 
tliat  the  dolours  of  death  should  retain  in  bondage  the  Author 
of  hfe,  that  our  Lord  Jesus  crucified,  dead  and  buried,  who 
descended  into  hell,  did  rise  again  for  our  justification,  and 
destroying  of  him,  who  was  the  author  of  death,  brought  life 
again  to  us  that  were  subject  to  death  and  to  the  bondage  of 
same  :  we  know  that  his  resurrection  was  confirmed  by  the 
testimony  of  his  very  enemies,  by  the  resurrection  of  the 
dead,  whose  sepulchres  did  open,  and  they  did  arise,  and 
appeared  to  many  within  the  city  of  Jerusalem.  It  was  also 
confirmed  by  the  testimony  of  his  angels,  and  by  the  senses 
and  judgments  of  his  apostles  and  others,  who  had  conversation, 
and  did  eat  and  drink  with  him  after  his  resurrection. 

Op  Christ's  Ascension. 

We  nothing  doubt,  but  the  selfsame  body  which  was  bom 
of  the  virgin,  was  crucified,  dead,  and  buried,  that  it  did  rise 
again,  and  ascend  into  the  heavens,  for  the  accompHshment 
of  all  things,  where,  in  our  names,  and  for  our  comfort,  he  hath 


HARMON V    Of    QONFESSIONS.  213 

received  all  power  in  heaven  and  earth,  where  he  sitteth  at  the 
right  hand  of  the  Father,  crowned  in  his  kingdom.  Advocate 
and  only  Mediator  for  us.  Which  glory,  honor,  and  preroga- 
tive, he  alone  amongst  the  brethren  shall  possess,  till  that  all 
his  enemies  be  made  his  footstool. 

As  that  we  undoubtedly  believe  there  shall  be  a  final 
judgment ;  to  the  execution  whereof,  we  certainly  believe 
that  the  same  our  Lord  Jesus  shall  visibly  return,  even  as  lie 
was  seen  to  ascend.  And  then  we  firmly  believe,  thai  the 
tiine  of  refreshing  and  restitution  of  all  things  shall  come, 
insomuch  that  those  that  from  the  beginning  have  suffered 
violence,  injury,  and  wrong,  for  righteousness'  sake,  shall 
inlierit  that  blessed  immortality,  promised  from  the  beginning: 
but  contrarywise,  the  stubborn,  disobedient,  cruel  oppressors, 
filthy  persons,  idolaters,  and  all  sorts  of  unfaithful,  shall  be 
cast  into  the  dungeon  of  utter  darkness,  where  their  worm 
shall  not  die,  neither  yet  the  fire  shall  be  extinguished-  Tlis 
remembrance  of  which  day,  and  of  the  judgment  to  be  exo- 
cuted  in  the  same,  is  not  only  to  us  a  bridle,  whereby  our 
carnal  lusts  are  refrained,  but  also  such  inestimable  comforV 
that  neither  may  the  threatening  of  worldly  princes,  neither 
yet  the  fear  of  temporal  death  and  present  danger,  move  us  tc* 
renounce  and  forsake  the  blessed  society,  which  we  the  mem- 
bers have,  with  our  Head  and  only  Mediator,  Christ  Jesus. 
Whom  we  confess  and  avow  to  be  the  Messias  promised,  the 
only  Head  of  his  Church,  our  just  Law-giver,  our  only  High 
Priest,  Advocate,  and  Mediator.  In  which  honors  and  office, 
if  man  or  angel  presume  to  intrude  themselves,  we  utterly 
detest  and  abhor  them,  as  blasphemous  to  our  sovereign  and 
supreme  governor  Christ  Jesus. 


THE   WESTMINSTER   CONFESSION. 

Of  Christ  the  Mediator. 

1.  It  pleased  God,  in  his  eternal  purpose,  to  choose  and 
ordain  the  Lord  Jesus,  his  only  begotten  Son,  to  be  the  Me- 
diator between  God  and  man,  the  Prophet,  Priest,  and  King ; 
the  Head  and  Saviour  of  his  Church,  the  Heir  of  all  things, 
and  Judge  of  the  world ;  unto  whom  he  did  from  all  eternity, 
give  a  people  to  be  his  seed,  and  to  be  by  him  in  time  redeem- 
e4#  called,  justified,  sanctified,  and  glorified. 

2.  The  Son  of  God,  the  second  person  in  (he  Trinity, 


214  HARMONY    OP    CONFESSIONS. 

being  very  and  eternal  God,  of  one  substance,  and  equal  with 
the  .Father,  did,  when  the  fulness  of  time  was  come,  take 
upon  him  man's  nature,  and  all  the  essential  properties  and 
common  infirmities  thereof,  yet  without  sin :  being  conceived 
by  the  power  of  the  Holy  Ghost,  in  the  womb  of  the  virgin 
Mary,  of  her  substance.  So  that  two  whole,  perfect,  and 
distinct  natures,  the  Godhead  and  the  manhood,  were  insepa- 
rably joined  together  in  one  person,  without  conversion, 
composition,  or  confusion.  Which  person  is  very  God  and 
very  man,  yet  one  Christ,  the  only  Mediator  between  God 
and  man. 

3.  The  Lord  Jesus,  in  his  human  nature  thus  united  to  tte 
divine,  was  sanctified  and  anointed  with  the  Holy  Spirit  above 
measure  ;  having  in  him  all  the  treasures  of  wisdom  and 
knowledge,  in  whom  it  pleased  the  Father  that  all  fulness 
should  dwell :  to  the  end  that  being  holy,  harmless,  undefiled, 
and  full  of  grace  and  truth,  he  might  be  thoroughly  furnished 
to  execute  the  office  of  a  Mediator  and  Surety.  Which  office 
he  took  not  unto  himself,  but  was  thereunto  called  by  his 
Father ;  vvho  put  all  power  and  judgment  into  his  hand,  and 
gave  him  commandment  to  execute  the  same. 

4.  This  office  the  Lord  Jesus  did  most  willingly  undertake, 
which,  that  he  might  discharge,  he  was  made  under  the  law, 
and  did  perfectly  fulfil  it ;  endured  most  grievous  torments 
immediately  in  his  soul,  and  most  painful  sufferings  in  his 
body ;  was  crucified  and  died ;  was  buried  and  remained 
under  the  power  of  death,  yet  saw  no  corruption.  On  the 
third  day  he  arose  from  the  dead,  with  the  same  body  in  which 
he  suffered ;  with  which  also  he  ascended  into  heaven,  and 
there  sitteth  at  the  right  hand  of  his  Father,  maketh  interces- 
sion, and  shall  return  to  judge  men  and  angels,  at  the  end 
of  the  world. 

5.  The  Lord  Jesus,  by  his  perfect  obedience  and  sacrifioe 
(rf  himself,  which  he  through  the  eternal  Spirit  once  offered  up 
unto  God,  hath  fully  satisfied  the  justice  of  his  Father ;  and 
purchased  not  only  reconciliation,  but  an  everlasting  inherit- 
ance in  the  kingdom  of  heaven,  for  all  those  whom  the  Father 
hath  given  unto  him. 

6.  Although  the  work  of  redemption  was  not  actually 
wrought  by  Christ  till  after  his  incarnation,  yet  the  virtue, 
efficacy,  and  benefits  thereof,  were  communicated  unto  the 
elect,  in  all  ages  successively,  from  the  beginning  of  the 
world,  in  and  by  those  promises,  types,  and  sacrifices,  wherein 
he  was  revealed  and  signified  to  be  the  seed  of  the  woman 


HARMONY    OF    CONFESSIONS.  216 

which  should  bruise  the  serpent's  head,  and  the  Lamb  slain 
from  the  beginning  of  the  world,  being  yesterday  and  to-day 
the  same,  and  for  ever. 

7.  Christ,  in  the  work  of  mediation,  acteth  according  to 
both  natures  ;  by  each  nature  doing  that  which  is  proper  to 
itself:  yet  by  reason  of  the  unity  of  the  person,  that  which  is 
proper  to  one  nature,  is  sometimes  in  scripture  attributes!  to 
the  person  denominated  by  the  other  nature. 

S,  To  all  those  for  whom  Christ  hath  purchased  redemp- 
tion, he  doth  certainly  and  effectually  apply  and  communicate 
the  same ;  making  intercession  for  them  ;  and  revealing  unto 
them,  in  and  by  the  word,  the  mysteries  of  salvation ;  effec- 
tually persuading  them  by  his  Spirit  to  believe  and  obey ;  and 
governing  their  hearts  by  his  word  and  Spirit ;  overcoming 
all  their  enemies  by  his  almighty  power  and  wisdom,  in  such 
manner  and  ways  as  are  most  consonant  to  his  wonderful  and 
unsearchable  dispensation. 

THE    SAVOY    CONFESSION. 
Of  Christ  the  Mediator. 

1 .  It  pleased  God,  in  his  eternal  purpose,  to  choose  and  ordain 
the  Lord  Jesus  his  only  begotten  Son,  according  to  a  covenant 
made  between  them  both  to  be  the  Mediator  between  God 
and  man  ;  the  Prophet,  Priest,  and  King,  the  Head  and  Sa- 
viour of  his  Church,  the  Heir  of  all  things,  and  Judge  of  the 
world  :  Unto  whom  he  did  from  all  eternity  give  a  people  to 
be  his  seed,  and  to  be  by  him  in  time  redeemed,  called,  justified, 
sanctified,  and  glorified. 

2.  The  Son  of  God,  the  second  person  in  the  Trinity,  being 
very  and  eternal  God,  of  one  substance,  and  equal  with  the 
Father,  did,  when  the  fulness  of  time  was  come,  take  upon 
him  man's  nature,  with  all  the  essential  properties  and  common 
infirmities  thereof,yet  without  sin,being  conceived  by  the  power 
of  the  Holy  Ghost,  in  the  womb  of  the  virgin  Mary,  of  her  sub- 
stance :  so  that  two  whole,  perfect,  and  distinct  natures,  the 
Godhead  and  the  manhood,  were  inseparably  joined  together  in 
one  person,  without  conversion,  composition,  or  confusion  ; 
which  person  is  very  God  and  very  man,  yet  one  Christ,  the 
only  Mediator  between  God  and  man. 

3.  The  Lord  Jesus,  in  his  human  nature,  thus  united 
to  the  divine  in  the  person  of  the  Son,  was  sanctified  and 
anointed  with  the  Holy  Spirit  above  measure,  havmg  in  him 


216  HARMONY    OF    CONFESSIONS. 

dl  the  treasures  of  wisdom  and  knowledge,  in  whom  it  pleased 
the  Father  that  all  fulness  should  dwell,  to  the  end  that  being 
holy,  harmless,  undefiled,  and  full  of  grace  and  truth,  he  might 
be  thoroughly  furnished  to  execute  the  office  of  a  Mediator 
and  Surety ;  which  office  he  took  not  unto  himself,  but  was 
tliereunto  called  by  his  Father,  who  also  put  all  power  and 
judgment  into  his  hand,  and  gave  him  commandment  to  exe- 
cute the  same. 

4.  This  office  the  Lord  Jesus  Christ  did  most  willingly 
undertake ;  which  that  he  might  discharge,  he  was  made  under 
the  law,  and  did  perfectly  fulfil  it,  and  underwent  the  punishp- 
ment  due  to  us,  which  we  should  have  borne  and  suffered, 
being  made  sin  and  a  curse  for  us,  enduring  most  grievous 
torments  immediately  from  God  in  his  soul,  and  most  painful 
sniferings  in  his  body,  was  crucified,  and  died,  was  buried, 
and  remained  under  the  power  of  death,  yet  saw  no  corruption, 
on  Oie  third  day  he  arose  from  the  dead,  with  the  same  body 
in  which  he  suffered,  with  which  also  he  ascended  into  heaven, 
and  there  sitteth  at  the  right  hand  of  his  Father,  making  inter- 
cession, and  shall  return  to  judge  men  and  angels  at  the  end 
of  the  world. 

5.  The  Lord  Jesus,  by  his  perfect  obedience  and  sacrifice 
of  himself,  which  he  through  the  eternal  Spirit  once  offered  up 
unto  God,  hath  fully  satisfied  the  justice  of  God,  and  pur- 
chased not  only  reconciliation,  but  an  everlasting  inheritance, 
in  the  kino-dom  of  heaven,  for  all  those  whom  the  Father  hath 
given  unto  him. 

6.  Although  the  work  of  redemption  was  not  actually 
AVi'onght  by  Christ  till  after  his  incarnation,  yet  the  virtue, 
efficacy,  and  benefits  thereof,  were  communicated  to  the 
elect  in  all  ages,  successively,  from  the  beginning  of  the 
world,  in  and  by  those  promises,  types,  and  sacrifices,  Avherein 
he  was  revealed  and  signified  to  be  the  seed  of  the  woman 
which  should  bruise  the  serpent's  head,  and  the  Lamb  slain 
from  the  beginning  of  the  world,  being  yesterday  and  to-day 
the  same,  and  for  ever. 

7.  Christ,  in  the  work  of  mediation,  acteth  according  to 
both  natures,  by  each  nature  doing  that  which  is  proper  to 
itself;  yet  by  reason  of  the  unity  of  the  person,  that  which  is 
properrto  one  nature  is  sometimes  in  scripture  attributed  to 
the  peson  denominated  by  the  other  nature. 

8.  To  all  those  for  whom  Christ  has  purchased  redemption, 
he  doth  certainly  and  effectually  apply  and  communicate  the 
same,  making  intercession  for  them,  and  revealing  unto  them 


HARMONY    OF    CONFESSIONS.  217 

in  and  by  the  word,  the  mysteries  of  salvation,  effectually 
persuading  them  by  his  Spirit  to  believe  and  obey,  and  gov- 
erning their  hearts  by  his  word  and  Spirit,  overcoming  all 
their  enemies  by  his  almighty  power  and  wisdom,  in  such 
manner  and  ways  as  are  most  consonant  to  his  wonderful  and 
unsearchable  dispensation. 


THE    MENNONISTS'    CONFESSION. 

CONCERXING    THE    RESTORATION  OF   MaN,   BY  THE  PROMISE  OF  ChRIST's 
COMING. 

Concerning  the  restoring  of  the  first  man  and  his  posterity, 
we  profess  and  believe,  that  notwithstanding  their  fall,  trans- 
gression and  sin,  and  though  there  was  no  ability  in  them,  yet 
God  would  not  totally  reject  them,  nor  let  them  be  lost  eter- 
nally ;  but  that  he  hath  called  them  back  again,  and  comforted 
and  showed  them,  that  with  him  there  was  a  means  of  re- 
concihation,  viz.  the  immaculate  Lamb,  or  the  Son  of  God, 
who  before  the  beginning  of  the  world  was  provided  for  that 
end,  and  whilst  they  were  yet  in  paradise,  was  promised  to 
be  the  consolation,  redemption,  and  salvation  for  them  and  all 
their  posterity ;  nay,  even  from  that  time  by  faith  he  was 
given  in  property  as  a  gift,  after  which  all  the  pious  patriarchs, 
to  whom  this  promise  was  often  renewed,  have  longed  and 
sought  for,  and  by  faith  saw  him  afar  off,  expecting  the  fulfil- 
ling thereof,  that  he  at  his  coming  would  deliver,  redeem,  and 
restore  lost  mankind  from  their  sins,  guilt,  and  iniquity. 

Concerning  the  coming  op  Christ  and  the   end  for  which  he 

CAME. 

•We  also  do  believe  and  profess,  that  when  this  time  of 
promise,  after  which  all  the  honest  patriarchs  so  much  longed 
and  waited  for,  was  come  and  fulfilled,  than  the  forepromised 
Messiah,  Redeemer,  and  Saviour,  being  come  forth  from  God, 
and  according  to  the  prediction  of  the  prophets,  and  the  testi- 
mony of  the  evangelists,  sent  into  the  world  and  come  into 
the  flesh  and  manifested,  and  the  Word  itself  being  become 
flesh  and  man,  and  that  he  was  conceived  in  the  virgin  Mary, 
who  was  espoused  to  a  man  called  Joseph,  of  the  house  of 
David  ;  and  that  she  brought  him  forth  in  Bethlehem  as  her 
first  born  son,  and  wrapped  him  in  swaddling  clothes,  and  laid 
him  in  a  manger. 

20 


218  HARMONY    OF    CONFESSIONS. 

We  also  confess  and  believe,  that  this  is  the  same,  whose 
goings  forth  have  been  from  of  old,  and  from  everlasting, 
having  neither  beginning  of  days,  nor  end  of  life ;  who  is 
testified  to  be  the  Alpha  and  the  Omega,  the  beginning  and 
the  ending,  the  first  and  the  last ;  that  this  is  also  the  same, 
and  no  other,  who  was  foreseen,  promised,  sent  and  came 
into  the  world,  and  who  is  God's  only,  first  and  own  Son,  who 
was  before  John  the  Baptist,  before  Abraham,  before  the 
world,  nay,  was  David's  Lord  and  the  God  of  all  the  world, 
the  first  born  of  all  creatures,  being  brought  into  the  world ; 
and  that  a  body  was  prepared  for  him,  which  he  himself  ga\'B 
up  to  a  sacrifice  and  gift,  as  a  sweet  savor  unto  God,  and 
to  the  consolation,  redemption,  and  salvation  of  all  and  uni- 
versal mankind. 

But  how,  and  after  what  manner  tliis  worthy  body  was  pi-y- 
pared,  and  how  this  Word  became  flesh,  and  he  himself  man,, 
we  content  ourselves  with  the  declaration  the  worthyvcvangei- 
ists  have  left  on  record,  according  to  which,we  with  all  the  saints 
confess  and  profess  him  to  be  the  Son  of  the  living  God,  in 
whom  consists  all  our  hope,  comfort,  deliverance,  and  saH^a- 
tion  ;  and  that  we  may  or  ought  not  to  seek  the  same  in  any 
body  besides  him. 

Moreover,  we  believe  and  confess  with  the  scriptures,  that 
after  he  had  finished  his  course  here,  and  performed  the  work 
for  which  he  was  sent,  and  came  into  the  world,  he  then, 
according  to  the  providence  of  God,  was  delivered  into 
hands  of  the  wicked,  and  that  he  suffered  under  the  judge 
Pontius  Pilate,  and  was  crucified,  that  he  died,  and  was 
buried,  and  on  the  third  day  he  arose  from  the  dead,  and  after- 
wards ascended  into  heaven ;  and  that  he  is  now  sitting  at 
the  right  hand  of  God's  majesty  in  the  highest,  and  from 
thence  shall  return  to  judge  the  living  and  the  dead. 

And  also,  that  the  Son  of  God  having  died,  hath  tasted 
death,  and  shed  his  precious  blood  for  all  men ;  and  that 
thereby  he  hath  bruised'  the  head  of  the  serpent,  destroyed 
the  works  of  the  devil,  blotted  out  the  hand  writing,  and 
obtained  remission  of  sins  for  all  mankind  ;  and  that  so  he 
became  the  author  of  eternal  salvation  for  all  those  who,  from 
Adam  until  the  end  of  the  world,  every  one  in  his  season^ 
believe  in,  and  are  obedient  to  him. 


HARMONY    OF    CONFESSIONS.  219 

THE    LONDON    BAPTISTS'   CONFESSION. 
Article  IX. 

The  Lord  Jesus  Christ,  of  whom  Moses  and  the  prophets 
wrote,  the  apostles  preached,  he  is  the  Son  of  God,  the 
hrightness  of  his  gloiy,  &c.  by  whom  he  made  the  world  ; 
who  upholdeth  and  governeth  all  things  that  he  hath  made  ; 
who  also  when  the  fulness  of  time  was  come,  was  made  of  a 
woman,  of  the  tribe  of  Judah,  of  the  seed  of  Abraham  and 
David  ;  to  wit,  of  the  virgin  Mary,  the  Holy  Spirit  coming 
down  upon  her,  the  power  of  the  Most  High  overshadowing 
her  :  and  he  was  also  tempted  as  we  are,  yet  without  sin. 

Article  X. 

Jesus  Christ  is  made  the  Mediator  of  the  new  and  evep- 
lasting  covenant  of  grace  between  God  and  man,  ever  to  be 
perfectly  and  fully  the  Prophet,  Priest,  and  King  of  the  Church 
of  God  for  evermore. 

Article  XI. 

Unto  this  office  he  was  appointed  by  God/rom  everlasting  ; 
and  in  respect  of  his  manhood,  from  the  womb  called,  separa- 
ted, and  anointed  most  fully  and  abundantly  with  all  gifts 
accessary,  God  having  without  measure  poured  out  his  Spirit 
upon  liim. 

Article  XII. 

Concerning  his  mediatorship,  the  scripture  holds  forth 
Christ's  call  to  his  office  ;  for  none  takes  this  honor  upon  him, 
hut  he  that  is  called  of  God  as  was  Aaron,  it  being  an  action 
of  God,  whereby  a  special  promise  being  made,  he  ordains 
his  Son  to  this  office;  which  promise  is,  that  Christ  should 
be  made  a  sacrifice  for  sin ;  that  he  should  see  his  seed,  and 
prolong  his  days,  and  the  pleasure  of  the  Lord  shall  prosper 
in  his  hand  ;  all  of  mere  free  and  absolute  grace  towards 
God's  elect,  and  without  any  condition  foreseen  in  them  to 
procure  it. 


220  HARMONY   OF    CONFESSIONS. 


Article  XIII. 


i 


This  office  to  be  Mediator,  that  is,  to  be  Prophet,  Priest,  and 
King  of  the  Church  of  God,  is  so  proper  to  Christ,  that  nei- 
ther in  whole,  or  any  part  thereof,  can  it  be  transferred  from 
him  to  any  other. 

Article  XIV. 

This  office  to  which  Christ  is  called,  is  threefold  ;  a  Pro- 
phet, Priest,  and  King  :  this  number  and  order  of  offices  is 
necessary,  for  in  respect  of  our  ignorance,  we  stand  in  need 
of  his  prophetical  office  ;  and  in  respect  of  our  great  aliena- 
tion from  God,  we  need  his  priestly  office  to  reconcile  us  ; 
and  in  respect  of  our  averseness  and  utter  inability  to  return 
to  God,  we  need  his  kingly  office,  to  convince,  subdue,  draw, 
uphold  and  preserve  us  to  his  heavenly  kingdom. 

Article  XV. 

Concerning  the  prophecy  of  Christ,  it  is  that  whereby  he 
hath  revealed  the  will  of  God,  whatsoever  is  needful  for  his 
servants  to  know  and  obey ;  and  therefore  he  is  called  not 
only  a  prophet  and  doctor,  and  the  apostle  of  our  profession, 
and  the  angel  of  the  covenant,  but  also  the  very  wisdom,  of 
God,  in  whom  are  hid  all  the  treasures  of  wisdom  and 
knowledge,  who  for  ever  continueth  revealing  the  same  truth 
of  the  gospel  to  his  people. 

Article  XVI. 

That  he  might  be  a  Prophet  every  way  complete,  it  was 
necessary  he  should  be  God,  and  also  that  he  should  be  man  : 
for  unless  he  had  been  God,  he  could  never  have  perfectly 
understood  the  will  of  God  :  and  unless  he  had  been  man,  he 
could  not  suitably  have  unfolded  it  in  his  own  person  to  men. 

Article.  XVII. 

Concerning  his  priesthood,  Christ,  having  sanctified  him- 
self, hath  appeared  once  to  put  away  sin  by  that  one  offering 


HARMONY    OF    CONFESSIONS.  221 

of  himself  a  sacrifice  for  sin,  by  which  he  hath  fully  finished 
and  suffered  all  things  God  required  for  the  salvation  of  his 
elect,  and  removed  all  rites  and  shadows,  &c.  and  is  now 
entered  within  the  vail  into  the  Holy  of  Holies,  which  is  the 
presence  of  God.  Also,  he  makes  his  people  a  spiritual 
house,  an  holy  priesthood,  to  offer  up  spiritual  sacrifice  accep- 
table to  God  through  him.  Neither  doth  the  Father  accept, 
or  Christ  offer  to  the  Father,  any  other  worship  or  worshippers. 

Article  XVUI. 

This  priesthood  was  not  legal  or  temporary,  but  according 
to  the  order  of  Melchisedeck,  and  is  stable  and  perfect,  not 
for  a  time,  but  for  ever,  which  is  suitable  to  Jesus  Christ,  as 
to  him  that  ever  hveth.  Christ  was  the  Priest,  sacrifice,  and 
altar ;  he  was  a  Priest  according  to  both  natures  :  •  he  was  a 
sacrifice  according  to  his  human  nature  ;  whence  in  scripture 
it  is  attributed  to  his  body,  to  his  blood  ;  yet  the  effectualness 
of  this  sacrifice  did  depend  upon  his  divine  nature  ;  therefore 
it  is  called  the  blood  of  God.  He  was  the  akar  according  to 
his  divine  nature,  it  belonging  to  the  altar  to  sanctify  that 
which  is  offered  upon  it,  and  so  it  ought  to  be  of  greater  dig- 
nity than  the  sacrifice  itself. 

Article  XIX. 

Concerning  his  kingly  oflfice,  Christ  being  risen  from  the 
dead,  and  ascended  into  heaven,  and  ha\ing  all  power  in 
heaven  and  earth,  he  doth  spiritually  govern  his  Church,  and 
I  doth  exercise  his  power  over  all,  angels  and  men,  good  and 
I  had,  to  the  preservation  and  salvation  of  the  elect,  and  to  the 
Qven'uling  and  destruction  of  his  enemies.     By  this  kingly 
power  he  applieth  the  benefits,    virtue,  and    fruits  of   his 
prophecy  and  priesthood  to  his  elect,  subduing  their  sins,  pre- 
serving and  strengthening  them  in  all  their  conflicts  against 
Satan,  the  world,  and  the  flesh,  keeping  their  hearts  in  faith 
and  filial  fear  by  his  Spirit :  by  this  his  mighty  power  he  ruleth 
the  vessels  of  'v\Tath,  using,  limiting,  and  restraining  them,  as 
I  it  seems  good  to  his  infinite  wisdom. 

Article  XX. 

i      This  his  kingly  power  shall  be  more  fully  manifested  when 
'  he  shall  come  into  glory  to  reign  among  his  saints,  when  he 

20* 


222  HARMONY   OF   CONFESSIONS. 

shall  put  down  all  rule  and  authority  under  his  feet,  that  the 
glory  of  the  Father  may  be  perfectly  manifested  in  his  Son, 
and  the  glory  of  the  Father  and  the  Son  in  all  his  members. 

Article  XXI. 

Jesus  Christ  by  his  death  did  purchase  salvation  for  the 
elect  that  God  gave  uuto  him  :  these  only  have  interest  in  him, 
and  fellowship  with  him,  for  whom  he  makes  intercession  to 
his  Father  in  their  behalf,  and  to  them  alone  doth  God  by  his 
Spirit  apply  this  redemption ;  as  also  the  free  gift  of  eternal 
life  is  given  to  them  and  none  else.  1 

THE  WELCH   CALVTNISTIC  ME  TH  0  DIS  T  S' C  ONFE  S  SIO  N  . 
Of  the  Nature  and  Offices  op  Christ. 

The  divine  person,  Christ  Jesus,  is  a  true  God  and  a  true 
man ;  yet  one  Mediator  between  God  and  man, — Emmanuel. 

Jesus  Christ  is  the  only  Mediator  between  God  and  man  ; 
he  is  the  Mediator  of  the  new  covenant,  (or  Testament ;)  a 
Saviour,  a  Deliverer,  and  a  Shepherd  ;  of  a  divine  and  cove- 
nanted appointment  and  approbation  ;  and  having  in  himself 
every  fulness,  and  glorious  suitability  on  account  of  the  great- 
ness of  his  person,  of  his  eternal  appointment,  and  of  his 
being  anointed  with  the  Holy  Spirit  in  his  graces  and  gifts 
beyond  measure.  And  he  fills  this  extensive  office  as  a 
Prophet,  by  bringing  God  to  view  with  his  counsel,  and  all  his 
will  in  the  holy  scriptures,  through  the  instruments  which  he 
has  employed,  and  his  own  personal  ministry  in  the  days  of  his 
incarnation  :  and  the  continuing  work  of  the  Spirit,  by  the 
means  which  he  has  ordained,  savingly  to  enlighten  the  Church 
in  the  things  which  are  necessary  to  be  known,  in  order  to 
ensure  salvation. 

As  a  Priest,  in  his  humiliated  condition,  in  the  place  of  his 
people,  and  under  the  imputation  of  their  sins,  through  the 
whole  of  his  active  and  passive  obedience,  he  gave  a  sacrifice, 
an  offering,  and  a  perfect,  unblemished  propitiation  to  God  for 
his  whole  Church.  In  his  exalted  state,  he  intercedes  in 
heaven  for  all  the  transgressors  which  were  given  him,  and 
which  were  redeemed  with  his  precious  blood.  He  will  con- 
tinue to  intercede,  till  he  shall  see  of  the  travail  of  his  soul, 
and  be  satisfied. 

As  a  King,  he  is  Head  over  all  things  to  the  Church,  ordering 
every  thing  with  aviewto  its  benefit,continuance,and  increase ; 


HARMONY   OF    CONFESSIONS.  223 

gathering  and  humbling  sinners  to  become  his  subjects  ;  gra- 
ciously reigning  in  their  souls;  preserving,  protecting,  and 
thoroughly  delivering  all  his  redeemed,  and  rewarding  them  in 
another  world. 

As  the  law  was  magnified,  justice  satisfied,  the  divine  gov- 
ernment honored,  every  attribute  glorified  by  the  life  and 
death  of  Christ, — so  also  the  Church  was  fully  redeemed  from 
earth,  from  among  men,  from  the  curse,  and  from  every  sin, 
unto  God,  for  a  price,  through  a  ransom,  and  by  the  precious 
blood  of  Christ.  The  unspeakable  love  and  favor  of  the 
Trinity  was  the  original  cause  of  redemption.  In  a  decree 
and  an  eternal  counsel  between  the  Father,  the  Son,  and  the 
Holy  Ghost,  relating  to  the  redemption  of  sinners,  the  Son 
was  chosen  to  be  a  Redeemer;  it  was  ordained  that  He 
should  be  possessed  of  a  human  nature,  that  he  might  be  a 
kinsman,  and  having  a  right  to  redeem  his  brethren.  It  was 
decreed  that  his  person  should  be  placed  in  the  stead  of  those 
persons  (and  of  those  only)  which  v\'ere  given  him  to  redeem. 
In  the  fulness  of  time,  he  was  made  of  a  woman,  under  tlie 
law,  that  he  might  redeem  them  that  were  under  the  law ;  and 
all  the  sins  of  those  who  were  given  to  him,  were  imputed  to 
him.  Is.  liii.  5,  6, 1 1,  12.  "  And  the  Lord  hath  laid  on  him 
the  iniquity  of  us  all,"  '-  and  he  bare  the  sin  of  many."  2  Cor. 
V.  21.  "He  hath  made  him  (by  imputation)  to  be  sin  for  us, 
who  knew  no  sin,"  (through  natural  corruption,  thought,  or 
action.)  John  x.  15.  "I  give  (saith  Christ)  my  life  for  the 
sheep."  He  bare  in  his  own  person,  the  chastisement  which 
the  sins  imputed  to  him  deserved. 

"  Christ  once  suffered  for  sin,  the  just  for  the  unjust,  that 
he  might  bring  us  (for  whom  he  suffered)  to  God."  Thus  he 
redeemed  a  numberless  throng,  by  giving  a  complete  satis- 
faction for  all  their  sins.  Grace,  glory,  and  every  other  good 
thing,  accrues  to  them  through  the  Redeemer,  and  through 
the  redemption  which  is  in  Christ  Jesus  ;  therefore  redemp- 
tion ensures  their  being  called,  their  just^cation,  their 
sanctification,  their  perseverance,  and  their  glorification. 
Though  it  would  be  improper  to  say,  that  he  purchased  the 
Holy  Ghost  for  his  people,  yet  on  account  of  the  redemption, 
and  the  satisfaction  which  Christ  made  for  our  sins,  the  Holy 
Spirit  and  every  good  gift  pertaining  to  salvation,  is  bestowed 
upon  them.  Redemption  has  removed  alldifficulties,and  estab- 
lished communion  between  heaven  and  earth.  Thus,  thro'  this 
ransom,  (the  blood  of  Christ,)  they  shall  be  delivered  from  sin 
and  its  results,  and  they  shall  be  brought  into  eternal  glory. 


224  Harmony  or  confessions. 


OF  THE  LAW  AND  THE  GOSPEL. 


THE  LATTER  CONFESSION  OF  HELVETIA. 
Of  the  Law  of  God. 

We  teach,  that  the  will  of  God  is  set  down  unto  us  in  the 
law  of  God,  to  wit,  what  he  would  have  us  to  do,  or  not  to 
do,  what  is  good  and  just,  or  what  is  evil  and  unjust.  We 
therefore  confess  that  the  law  is  good  and  holy,  and  that  this 
law  is  by  the  finger  of  God  either  written  in  the  hearts  of  men, 
and  is  so  called  the  law  of  nature,  or  engraven  in  the  two 
tables  of  stone,  and  more  largely  expounded  in  the  books  of 
Moses.  For  plainness'  sake,  we  divide  it  unto  the  moral  law, 
which  is  contained  in  the  commandments  or  the  two  tables 
expounded  in  the  books  of  Moses,  and  into  the  ceremonial, 
which  doth  appoint  ceremonies  and  the  worship  of  God,  and 
into  the  judicial  law,  which  is  occupied  about  political  and 
domestic  affairs. 

We  believe  that  the  whole  will  of  God  and  all  necessary 
precepts  for  every  part  of  this  life  is  fully  delivered  in  this 
law.  For  otherwise  the  Lord  would  not  have  forbidden, 
"  that  any  thing  should  be  either  added  or  taken  away  from 
this  law."  Neither  would  he  have  commanded  us  to  go 
straight  forward  in  this,  and  "  not  to  decline  out  of  the  way 
either  to  the  right  hand  or  to  the  left." 

We  teach  that  this  law  was  not  given  to  men  that  we  should 
be  justified  by  keeping  it,  but  that  by  the  knowledge  thereof 
we  might  rather  acknowledge  our  infirmity,  sin,  and  con- 
demnation, and  so  despairing  of  our  own  strength  might  turn 
unto  Christ  by  faith.  For  the  apostle  saith  plainly,  Rom.  iii.  4. 
"The  law  worketh  wrath,  and  by  the  law  cometh  knowledge 
of  sin."  And,  Gal.  iii.  "If  there  had  been  a  law  given, 
which  could  have  justified  and  given  us  life,  surely  righteous- 
ness should  have  been  by  the  law.  But  the  spirit  (to  wit  of  the 
law)  hath  concluded  all  under  sin,  that  the  promise  by  the 
faith  of  Jesus  Christ  should  be  given  to  them  which  believe. 
Therefore  the  law  was  our  schoolmaster  to  Christ,  that  we 
might  be  justified  by  faith."  For  neither  could  there  ever, 
aeither  at  this  day  can  any  flesh  satisfy  the  law  of  God,  and 
fulfil  it,  by  reason  of  the  weakness  of  our  fiesb,  which  re- 


HARMONY    OF    CONFESSIONS.  225 

maineth  and  sticketh  fast  in  us,  even  to  our  last  breath.  For 
the  apostle  saith  again,  Rom.  viii.  "That  which  the  law 
could  not  perform,  inasmuch  as  it  was  weak  through  the  flesh, 
that  did  God  perform,  sending  his  own  Son  in  similitude  of 
flesh,  subject  to  sin."  Therefore  Christ  is  the  perfecter  of 
the  law,  and  our  fulfilling  of  it,  who  as  he  took  away  the  curse 
o{  the  law,  when  he  was  made  a  curse  for  us,  so  doth  he 
communicate  unto  us  by  faith  his  fulfilling  thereof,  and  his 
righteousness  and  obedience  is  imputed  unto  us.  The  law 
of  God  therefore  is  thus  far  abrogated,  as  that  it  doth  not 
henceforth  condemn  us,  neither  work  wrath  in  us.  "For  \\'e 
are  under  grace,  and  not  under  the  law."  Moreover  Christ 
did  fulfil  all  the  figures  of  the  law.  Wherefore  the  shadow 
ceased,  when  the  body  came :  so  that  in  Christ  we  have  now 
all  truth  and  fulness.  Yet  we  do  not  therefore  disdain  or 
reject  the  law.  We  remember  the  words  of  the  Lord,  saying, 
"I  came  not  to  destroy  the  law  and  the  prophets,  but  to  fulfil 
them."  We  know  that  in  the  law  are  described  unto  us  the 
kinds  of  virtues  and  vices.  We  know  that  the  scripture  of 
tlie  law>  if  it  be  expounded  by  the  gospel,  is  very  profitable 
to  the  Church,  and  that  therefore  the  reading  of  it  is  not  to 
be  banished  out  of  the  Church.  For  although  the  counte- 
nance of  Moses  was  covered  with  a  vail,  yet  the  apostle 
affirmeththat  "the  vail  is  taken  away  and  abolished  by  Christ." 
We  condemn  all  things  which  the  old  or  new  heretics  have 
taught  against  the  law  of  God. 

Of  the  Gospel  of  Jesus  Christ,  and  also  of  Promises:    of  the 
Spirit  and  of  the  Letter. 

The  gospel  indeed  is  opposed  to  the  law :  for  the  law  work- 
eth  wrath,  and  doth  denounce  a  curse  :  but  the  gospel  doth 
preach  grace  and  a  blessing,  John  saith  also,  John  i.  "The 
law  was  given  by  Moses,  but  grace  and  truth  came  by  Jesus 
Christ."  Yet  notwithstanding  it  is  most  certain,  that  they 
which  were  before  the  law,  and  under  the  law,  were  not  alto- 
gether destitute  of  the  gospel.  For  they  had  notable  evan- 
geUcal  promises,  such  as  these  are  :  Gen.  iii.  "The  seed 
of  the  woman  shall  bruise  the  serpent's  head."  Gen.  xxii. 
"In  thy  seed  shall  all  the  nations  of  the  earth  be  blessed.'' 
Gen.  xlix.  "The  sceptre  shall  not  be  taken  from  Judah,  until 
Shiloh  come."  Deut.  xviii.  "The  Lord  shall  raise  up  a 
Prophet  from  among  his  own  brethren,"  &c.  And  we  acknow- 
ledge that  the  fathers  had  two  kind  of  promises  revealed  unto 


226  HARMONT    OF    CONFESSIONS. 

them,  even  as  we  have.  For  some  of  them  were  of  presen 
and  transitory  things,  such  as  were  the  promises  of  the  lane 
of  Canaan,  and  of  victories,  and  such  as  are  nowadays,  cod- 
ceming  our  daily  bread.  Othersome  there  were  then,  an^ 
also  are  now,  of  heavenly  and  everlasting  things,  as  of  God's 
favor,  remission  of  sins,  and  life  everlasting,  through  faith  in 
Jesus  Christ.  Now  the  fathers  had  not  only  outward  oi 
earthly,  but  spiritual  and  heavenly  promises  in  Christ.  For 
the  apostle  Peter  saith,  that  "The  prophets  which  prophesied 
of  the  grace  that  should  come  to  us,  have  searched  and 
inquired  of  this  salvation."  Whereupon  the  apostle  Paul 
also  saith,  that  "The  gospel  of  God  was  promised  before  by 
the  prophets  of  God  in  the  holy  scriptures."  Hereby  then  it 
appeareth  evidently,  that  the  fathers  were  not  altogether  des- 
titute of  all  the  gospel. 

And  although  after  this  manner  our  fathers  had  the  gospel - 
in  the  writings  of  the  prophets,  by  which  they  attained  salvEt- 
tion  in  Christ  through  faith,  yet  the  gospel  is  properly  callBd 
that  glad  and  happy  tidings,  wherein  first  by  John  Baptist, 
then  by  Christ  the  Lord  himself,  and  afterward  by  the  apostles 
and  their  successors,  is  preached  to  us  in  the  world,  that  God 
hath  now  performed  that  v/hich  he  promised  from  the  begit> 
ning  of  the  world,  and  hath  sent,  yea,  and  given  unto  us,  his 
only  Son,  and  in  him  reconciUation  with  the  Father,  remission 
of  sins,  all  fulness,  and  everlasting  life.  The  history,  therefore, 
set  down  by  the  four  evangelists,  declaring  how  these  things 
were  done  or  fulfilled  of  Christ,  and  what  he  taught  and  did, 
and  that  they  which  believed  in  him  had  all  fulness ;  this,  I 
say,  is  truly  called  the  gospel.  The  preaching,  also,  and 
scripture  of  the  apostles,  in  which  they  expound  unto  us  how 
the  Son  was  given  us  of  the  Father,  and  in  him  all  things, 
pertaining  to  life  and  salvation,  is  truly  called  the  doctrine  oW 
the  gospel,  so  as  even  at  this  day  it  loseth  not  that  worthy* 
name,  if  it  be  sincere.  I 

The  same  preaching  of  the  gospel  is  by  the  apostle  termed 
"  the  Spirit,"  and  the  "  ministry  of  the  Spirit,"  because  it  ia 
living,  and  working  through  faith  in  the  ears,  yea,  in  the  hearts 
of  the  faithful,  through  the  illumination  of  the  Holy  Spirit. 
For  the  letter,  which  is  opposed  unto  the  Spirit,  doth  indeed 
signify  every  outward  thing,  but  more  specially  the  doctrine 
of  the  law,  which  without  the  Spirit  and  faith  worketh  wrath, 
and  stirreth  up  sin  in  the  minds  of  them  that  do  not  truly  be- 
lieve. For  which  cause  it  is  called  by  the  apostle, "  the 
ministry  of  death :"  for  hitherto  pertaineth  that  saying  of  the, 


HARMONY    OF    CONFESSIONS.  227 

Ipostle,  "  The  letter  killeth,  but  the  Spirit  giveth  life."  The 
dlse  apostles  preached  the  gospel,  corrupted  by  mingling  of 
lie  law  therewith,  as  though  Christ  could  not  save  without  the 
fiw.  Such  also  were  the  Hebionites  said  to  be,  which  came 
»f  Hebion  the  heretic  :  and  the  Nazarites,  which  belbretime 
rere  called  Myneans.  All  which  we  do  condemn,  sincerely 
jeacliing  the  word,  and  teaching  that  the  believers  are  justified 
ly  the  Spirit  only,  and  not  by  the  law. ,  But  of  this  matter 
fiere  shall  follow  a  more  large  discourse  in  the  title  of  justifi- 
lation. 

I  And  ahhough  the  doctrine  of  the  gospel,  compared  with 
ihe  Pharisee's  doctrine  of  the  law,  might  seem  (when  it  was  first 
Reached  by  Christ)  to  be  a  new  doctrine,  the  which  thing  also 
feremy  prophesied  of  the  New  Testament,  yet  indeed  it  not 
ioily  was,  and  as  yet  is  (though  the  Papist's  call  it  new,  m 
legard  of  popish  doctrine,  which  hath  of  long  time  been  re- 
ipeived)  an  ancient  doctrine,  but  also  tlic  most  ancient  in  the 
JForld.  For  God,  from  all  eternity,  foreordained  to  save  the 
p7orld  by  Christ :  and  this  his  predestination  and  eternal 
irounsel  hath  he  opened  to  the  world  by  the  gospel.  Whereby 
it  appeareth  that  the  evangelical  doctrine  and  religion  was 
jie  most  ancient  of  all  that  ever  were,  are,  or  ever  shall  be. 
(►Therefore  we  say  that  all  they  err  foully,  and  speak  things 
jmworthy  the  eternal  counsel  of  God,  who  term  the  evangeli- 
pal  doctrine  and  rehgion,  a  new  start  up  faith,  scarce  tliirty 
^ears  old :  to  whom  that  saying  of  Isaiah  doth  very  well 
^ee,  '*  Woe  unto  them  that  speak  good  of  evil,  and  evil  of 
^od,  which  put  darkness  for  hght,  and  light  for  darkness,  that 
^ut  bitter  for  sweet,  and  sweet  for  sour." 

i 

I  THE    CONFESSION    OF    BOHEMIA. 

1  Op  the  "Word  of  God,  or  the  Holt  Gospel. 

I  And  seeing  that  the  administration  of  the  New  Testament, 
«nd  also  the  word  and  sacraments  are  lawfully  committed  to 
iflie  ministers  of  the  Church,  and  "  their  lips  ought  to  preserve 
knowledge,  that  the  law  might  be  sought  at  their  mouth," 
therefore,  in  this  chapter  it  is  further  taught,  what  the  word  of 
God,  and  the  holy  gospel  is.  Now  the  preaching  of  the  word 
of  God  and  of  the  gospel,  is  the  true  ministry  of  grace,  insti- 
tuted and  commanded  of  Christ  our  Lord,  wherein  the  full  and 
perfect  will  of  God,  touching  eternal  reconciliation,  neces- 
sary to  salvation,  and  made  manifest  in  the  holy  scripture,  is 


228  HARMONY    OF    CONFESSIONS. 

declared  and  preached  unto  all  people.  This  doctrine  did 
Christ  give  in  charge  unto  his  disciples  in  the  words  of  thia 
sentence,  Mark  16.  "  Go  ye  into  all  the  world,  and  preach  the 
gospel  to  every  creatui^e."  This  doctrine  doth  Peter  profesa 
before  Cornehus,  when  he  saith,  Acts  xx.  "  He  commanded 
us  to  preach  unto  the  people,  and  to  testify  that  this  is  he, 
that  is  ordained  of  God  to  be  the  judge  of  the  quick  and  the 
dead.  To  him  also  give  all  the  prophets  witness,  that  through 
his  name,  all  that  believe  in  him  shall  receive  remission  of  sins. 
This  ministry  is  m.ore  honorable,  greater,  and  more  neces- 
sary to,  salvation,  than  are  the  sacraments:  the  which  is 
proved  by  that  sentence  of  the  most  excellent  apostle  St.  Paul, 
2  Cor.  ii.  "  For  Christ  sent  me  not  to  baptize,  (that  is,  not 
chiefly  to  do  this,)  but  to  preach  the  gospel."  For  only 
tlirough  the  pure  gospel,  and  the  preaching  thereof,  is  faith 
sowed  inwardly  in  the  heart  by  the  Holy  Ghost,  and  from 
thence  also  must  we  conceive  and  seek  the  true  meaning  of 
God  and  Christ,  touching  all  things  necessary  to  salvation, 
and  also  touching  the  sacraments  themselves.  Amongst 
tliose,  who  by  reason  of  their  age  are  able  to  use  their  un- 
derstanding, it  is  of  necessity,  that  the  preaching  of  the  gospel 
go  before  the  receiving  of  the  sacraments.  Whereof  we  may 
see- an  evident  proof  in  those  three  thousand  which  were  con- 
verted by  Peter.  Also  in  Cornelius,  and  in  the  chamberlain 
we  may  see,  that,  according  to  the  example  of  Philip,  the 
question  is  thus  to  be  made,  "  Dost  thou  believe  with  all 
thy  heart?'  Then  it  may  be,  that  thou  who  hast  true  faith 
grafted  in  thy  heart,  mayest  receive  profit  by  the  participation 
of  the  sacraments.  For  without  the  hearing  of  the  word  of 
God,  Rom.  i.  "  Which  is  the  saving  power  of  God,"  no  man 
shall  wittingly  attain  unto  faith  and  salvation,  according  to  that 
saying  of  Paul,  Rom.  x.  "  Therefore  faith  cometh  by  hearing, 
and  hearing  by  the  word  of  God."  And  again,  "  How  shall  they 
believe  in  him  of  whom  they  have  not  heard  T'  Therefore, 
herein  our  preachers  endeavor  themselves  most  earnestly,  that 
in  our  ecclesiastical  meetings  they  may  propound  unto  the  peo- 
ple the  sincere  word  of  God,  without  all  mixture  or  inventions 
of  men.  For  which  cause  also  they  do,  by  an  ancient  custom, 
recite  in  the  mother  and  vulgar  tongue,  which  may  be  under- 
stood of  all,  not  only  those  chapters  which  are  appointed  to 
be  read  out  of  the  gospel  at  certain  times,  but  also  all  other 
parts  of  holy  scripture,  and  do  exhort  the  people  with  an 
earnest  desire  to  hear  the  word  of  God,  and  to  frequent  those 
ecclesiastical  meetings,  that  by  the  diligent  teaching  of  the 


HARMONY    OF    CONFESSIONS.  229 

gospel,  and  by  often  repeating  it  in  their  sermons,  they  may 
first  teach  the  people  repentance  and  faith,  and  then  the  use 
and  administration  of  the  sacraments  :  and  by  this  means 
prepare  them  to  the  right  receiving  of  the  sacraments  :  and 
afterwards  also,  both  whilst  the  sacraments  be  administered, 
and  after  they  be  administered,  they  do  conveniently  instruct 
them  in  all  those  things  which  the  Lord  commanded,  and 
chiefly  in  those  things  which  do  appertain  to  the  leading  of  an 
honest  life,  and  such  a  one  as  beseemeth  a  Christian  profes- 
sion, as  Christ  saith.  Matt,  xxviii.  "  Teach  them  to  keep  all 
things  which  I  have  commanded  you." 

In  this  place  also  is  taught  very  diligently,  and  as  the  matter 
requireth,  touching  the  difference  which  is  to  be  observed 
betwixt  the  word,  or  doctrine,  and  work  of  the  law,  and 
betwixt  the  word  and  force  of  the  holy  gospel.  The  word  or 
ministry  of  the  law  and  of  the  Old  Testament,  is  the  word  of 
death,  tear,  and  of  the  letter,  also  the  word  of  wrath,  and  the 
word  of  malediction.  But  the  word  of  the  New  Testament, 
that  is,  of  the  holy  gospel,  is  the  ministry  of  faith,  and  the  Spirit 
of  clearness  or  glory  through  our  Lord  Jesus  Christ,  the  word 
of  grace,  of  the  new  covenant,  the  word  of  comfort,  and  the 
messenger  of  peace.  Of  them  both  the  apostle  writeth  thus, 
2  Cor.  iii.  "  The  letter  killeth,  but  the  Spirit  quickeneth." 
And  Christ  saith,  John  vi.  "  The  words  which  I  speak  are 
Spirit  and  Hfe."  Also  there  is  mention  made  of  the  use  of 
the  moral  law,  in  the  fourth  chapter  of  this  Confession  (begin- 
ning with  these  words  :  This  doctrine  of  the  true  knowledge 
of  sin,  &c.) 


THE    FRENCH    CONFESSION. 

We  believe  that  all  the  figures  of  the  law  are  taken  away 
by  the  coming  of  Christ ;  howbeit  y^e  are  assured  that  the 
tjuth  and  substance  of  them  doth  abide  in  him,  in  whom  they 
are  all  fulfilled.  Yet  we  must  use  the  doctrine  of  the  law 
and  the  prophets,  both  to  frame  our  hfe  aright,  and  also  that 
we  may  so  much  the  more  be  confirmed  in  tlie  promises  of 
the  gospel. 

THE    CONFESSION    OF    BELGIA. 

We  believe  that  all  the  ceremonies,  figures,  and  shadows 
of  the  law,  have  ceased  at  the  coming  of  Christ,  so  that  now 

21 


2^0  HARMONY    OF    CONFESSIONS. 

cren  the  use  of  them  ought  to  be  taken  away  and  abohshed 
among  Christians.  Yet  in  the  mean  time,  the  truth  and  sub- 
stance of  them  doth  remain  to  us  in  Christ,  in  whom  they  are 
all  fulfilled.  And  therefore  we  do  still  use  the  testimonies  of 
the  law  and  the  prophets,  to  confirm  ourselves  in  the  doctrine 
of  the  gospel,  and  to  lead  an  honest  life,  unto  God's  glory, 
according  to  his  will. 

The  Confession  of  x\ugsburg  doth  by  the  way  mention  the 
the  doctrine  of  the  gospel,  and  of  the  end  thereof,  in  the  fourth 
and  fifth  articles,  which  we  have  placed  in  the  ninth  section, 
wherein  justification,  and  remission  of  sins  by  faith  in  Christ, 
is  hEindled. 

THE    MORAVIAN    CONFESSION. 
Article  V. 

For  the  obtaining  of  such  faith,  God  hath  instituted  the 
office  of  preaching,  and  hath  giving  the  gospel  and  the  sacra- 
ments, whereby,  as  through  means,  he  gives  the  Holy  Spirit, 
which  Holy  Spirit  works  faith  in  those  who  hear  the  gospel, 
where  and  when  it  pleaseth  him.  What  is  taught  by  the  gospel 
is,  that  we,  through  the  merit  of  Christ,  not  through  our  owe 
merit,  have  a  propitious  God,  if  so  be  that  we  beheve  it. 


THE    CONFESSION    OF    SCOTLAND. 
The  Perfection  of  the  Law,  and  Imperfectiok  of  Mak. 

The  law  of  God  we  confess  and  acknowledge  most  just, 
most  equal,  most  holy,  and  most  perfect,  commanding  those 
things  which,  being  wrought  in  perfection,  were  able  to  give 
light,  and  able  to  bring  man  to  eternal  fehcity.  But  our  nature 
is  so  corrupt,  so  weak,  and  so  imperfect,  that  we  are  never 
able  to  fulfil  the  works  of  the  law  in  perfection.  Yea,  if  we 
say  we  have  no  sin,  even  after  we  are  regenerated,  we  deceive 
ourselves,  and  the  verity  of  God  is  not  in  us.  And  therefore 
it  behoovethus  to  apprehend  Christ  Jesus  with  his  justice 
and  satisfaction,  who  is  the  end  and  accomphshment  of  the 
the  law,  by  whom  we  are  set  at  this  liberty,  that  the  curse  and 
malediction  of  God  fall  not  upon  us,  albeit  we  fulfil  not  the 
same  in  all  points.  For  God  the  Father  beholding  us,  in  the 
body  of  his  Son  Christ  Jesus,  accepteth  our  imperfect  obe- 
dience, as  it  were  perfect,  and  covereth  our  works,  which  are 


HARMONY    OF    CONFESSIONS.  231 

defiled  ^^^th  many  spots,  with  the  justice  of  his  Son:  we  do 
not  mean  that  we  are  so  set  at  Hberty,  that  we  owe  no  obedi- 
ence to  the  law,  (for  that  before  we  have  plainly  confessed,) 
but  this  we  affirm,  that  no  man  in  earth  (Christ  Jesus  only 
excepted)  hath  given,  givelh,  or  shall  give  in  work,  that  obedi- 
ence to  the  law  which  the  law  requireth.  But  when  we  have 
done  all  things,  we  must  fall  down  and  unfeignedly  confess 
that  we  are  unprofitable  servants.  And  therefore,  whosoever 
boast  themselves  of  the  merits  of  their  own  works,  or  put 
their  trust  in  the  works  of  supererogation,  boast  themselves  of 
that  which  is  naught,  and  put  their  trust  in  damnable  idolatry. 


THE    WESTMINSTER    CONFESSION. 
Of  the  Law  of  God. 

1,  God  gave  to  Adam  a  law,  as  a  covenant  of  works,  by  which 
he  bound  him  and  all  his  posterity  to  personal,  entire,  exact, 
and  perpetual  obedience ;  promised  fife  upon  the  fulfilling, 
and  threatened  death  upon  the  breach  of  it;  and  endued  him 
with  power  and  ability  to  keep  it. 

2.  This  law,  after  his  fall,  continued  to  be  a  perfect  rule  of 
lighteousness ;  and,  as  such,  was  delivered  by  God  upon 
Mount  Sinai  in  ten  commandments,  and  written  in  two  tables  ; 
the  four  first  commandments  containing  our  duty  towards* 
God,  and  the  other  six  our  duty  to  man. 

3.  Beside  this  law,  commonly  called  moral,  God  was 
pleased  to  give  to  the  people  of  Israel,  as  a  church  under  age, 
ceremonial  laws,  containing  several  typical  ordinances,  partly 
of  worship,  prefiguring  Christ,  his  graces,  actions,  sufterings, 
and  benefits  ;  and  partly  holding  forth  divers  instructions  of 
moral  duties.  All  which  ceremonial  laws  are  now  abrogated 
under  the  New  Testament. 

4.  To  them  also,  as  a  body  politic,  he  gave  sundry  judicial 
laws,  which  expired  together  with  the  state  of  the  people,  not 
obliging  any  other  now,  further  than  the  general  equity  thereof 
may  require. 

5.  The  moral  law  doth  for  ever  bind  all,  as  well  justified 
persons  as  others,  to  the  obedience  thereof;  and  that  not 
only  in  regard  of  the  matter  contained  in  it,  but  also  in  respect 
of  the  authority  of  God  the  Creator  who  gave  it.  Neither  doth 
Christ  in  the  gospel  any  way  dissolve,  but  much  strengthen 
this  oblioration. 


232  HARMONY    OF    CONFESSIONS.  \ 

6.  Although  true  believers  be  not  under  the  law  as  a  cove- 
nant of  works,  to  be  thereby  justified  or  condemned ;  yet  is  it 
of  great  use  to  them,  as  well  as  to  others ;  in  that,  as  a  rule  of 
life,  informing  them  of  the  will  of  God  and  their  duty,  it  directs 
and  binds  them  to  walk  accordingly ;  discovering  also  the  ; 
ainful  pollutions  of  their  nature,  hearts,  and  lives ;  so  as, 
examining  themselves  thereby,  they  may  come  to  further: 
conviction  of,  humiliation  for,  and  hatred  against  sin;  to-  ; 
gether  with  a  clearer  sight  of  the  need  they  have  of  Christ, 
and  the  perfection  of  his  obedience.  It  is  likewise  of  use  to 
the  regenerate,  to  restrain  their  corruptions  ;  in  that  it  forbids 
sin;  and  the  threatenings  of  it  serve  to  show  what  even  their 
sins  deserve,  and  what  afflictions  in  this  life  they  may  expect 
for  them,  although  freed  from  the  curse  thereof  threatened  in 
the  law.  The  promises  of  it,  in  like  manner,  show  them 
God's  approbation  of  obedience,  and  what  blessings  they  may 
expect  upon  the  performance  thereof;  although  not  as  due  to 
them  by  the  law  as  a  covenant  of  works ;  so  as  a  man's  doing 
good,  and  refraining  from  evil,  because  the  law  encourageth 
to  the  one,  and  deterreth  from  the  other,  is  no  evidence  of 
his  being  under  the  law,  and  not  under  grace. 

7.  Neither  are  the  aforementioned  uses  of  the  law  con- 
trary to  the  grace  of  the  gospel,  but  do  sweetly  comply  with  it ; 
the  Spirit  of  Christ  subduing  and  enabling  the  will  of  man  to 
do  that  freely  and  cheerfully,  which  the  will  of  God,  revealed 
in  the  law,  requireth  to  be  done. 


THE    SAVOY    CONFESSION. 
Of  the  Law  of  God. 

1 .  God  gave  to  Adam  a  law  of  universal  obedience  written  in 
his  heai-t,and  a  particular  precept  of  not  eating  the  fruit  of  the  tree 
of  knowledge  of  good  and  evil,  as  a  covenant  of  works,  by  which 
he  bound  him,  and  all  his  posterity  to  personal,  entire,  exact, 
and  perpetual  obedience ;  promised  life,  upon  the  fulfilling, 
and  threatened  death  upon  the  breach  of  it,  and  endued  him 
with  power  and  ability  to  keep  it. 

2.  This  law  so  written  in  the  heart,  continued  to  be  a  per- 
fect rule  of  righteousness  after  the  fall  of  man,  and  was 
delivered  by  God  on  Mount  Sinai  in  ten  commandments,  and 
written  in  two  tables;  the  four  first  commandments  containing 
our  duty  towards  God,  and  the  other  six  our  duty  to  man. 

3.  Beside  this   law,  commonly   called  moral,  God  was 


HARMONY    OF    CONFESSIONS.  233 

pleased  to  give  to  the  people  of  Israel,  as  a  church  under  age, 
ceremonial  laws,  containing  several  typical  ordinances,  partly 
of  worship,  prefiguring  Christ,  his  graces,  actions,  sufferings, 
and  benefits,  and  partly  holding  forth  divers  instructions  of 
moral  duties  :  all  which  ceremonial  laws  being  appointed  only 
to  the  time  of  reformation,  are  by  Jesus  Christ  the  true  Mes- 
siah and  only  Law-giver,  who  was  furnished  with  power  from 
tlie  Father  for  that  end,  abrogated  and  taken  away. 

4.  To  them  also  he  gave  sundry  judicial  laws,  which  expired 
together  with  the  state  of  that  people,  not  obliging  any  now 
by  virtue  of  that  institution,  their  general  equity  only  being 
still  of  moral  use. 

5.  The  moral  law  doth  for  ever  bind  all,  as  well  justified 
persons  as  others,  to  the  obedience  thereof;  and  that  not  only 
in  regard  of  the  matter  contained  in  it,  but  also  in  respect  of 
the  authority  of  God  the  Creator,  who  gave  it :  neither  doth 
Christ  in  the  gospel,  any  way  dissolve,  but  much  strengthen 
this  obligation. 

6.  Although  true  behevers  be  not  under  the  law,  as  a 
covenant  of  works,  to  be  thereby  justified  or  condemned,  yet 
it  is  of  great  use  to  them  as  well  as  to  others,  in  that,  as  a  rule 
of  lite,  informing  them  of  the  will  of  God  and  their  duty,  and 
directs  and  binds  them  to  walk  accordingly;  discovering  also 
the  sinful  pollutions  of  their  nature,  hearts,  and  lives,  so  as 
examining  themselves  thereby,  they  may  come  to  further  con- 
viction of,  humiliation  for,  and  hatred  against  sin,  together 
with  a  clearer  sight  of  the  need  they  have  of  Christ,  and  the 
perfection  of  his  obedience.  It  is  likewise  of  use  to  the 
regenerate,  to  restrain  their  corruptions,  in  that  it  forbids  sin, 
and  the  threatenings  of  it  serve  to  show  what  even  their  sins 
deserA^e,  and  what  afflictions  in  this  life  they  may  expect  for 
them,  although  freed  from  the  curse  thereof  threatened  in  the 
law.  The  promises  of  it  in  like  manner  show  them  God's 
approbation  of  obedience,  and  what  blessings  they  may  expect 
upon  the  performance  thereof,  although  not  as  due  to  fhem  by 
the  law,  as  a  covenant  of  works  ;  so  as  a  man's  doing  good, 
and  refraining  from  evil,  because  the  law  encourageth  to  the 
one,  and  deterreth  from  the  other,  is  no  evidence  of  his  being 
under  the  law,  and  not  under  grace. 

7.  Neither  are  the  forementioned  uses  of  the  law  contrary 
to  the  grace  of  the  gospel,  but  do  sweetly  comply  with  it,  the 
Spirit  of  Christ  subduing  and  enabling  the  will  of  man  to  do 
that  freely  and  cheerfully,  which  the  will  of  God,  revealed  in 
the  law,  required  to  be  done. 

21* 


234  HARMONIf    OF    CONFESSIONS* 


Of  the  Gospel,  and  op  the  extent  of  the  Grace  thereof, 

1.  The  covenant  of  works  being  broken  by  sin,  and  made 
unprofitable  unto  life,  God  was  pleased  to  give  unto  the  elect 
the  promise  of  Christ,  the  seed  of  the  woman,  as  the  means  of 
calling  them,  and  begetting  in  them  faith  and  repentance  ;  in 
this  promise,  the  gospel,  as  to  the  substance  of  it,  was  revealed, 
and  was  therein  effectual  for  the  conversion  and  salvation  of 
sinners. 

2.  This  promise  of  Christ,  and  salvation  by  him,  is  revealed 
only  in  and  by  the  word  of  God  ;  neither  do  the  works  of 
creation  or  Providence,with  the  light  of  nature,make  discovery 
of  Christ,  or  of  grace  by  him,  so  much  as  in  a  general  or  ob- 
scure way  ;  much  less  that  men  destitute  of  the  revelation  of 
him,  by  the  promise  or  gospel,  should  be  enabled  thereby  to 
attain  saving  faith,  or  repentance. 

3.  The  revelation  of  the  gospel  unto  sinners  made  in  divers 
times,  and  by  sundry  parts,  with  the  addition  of  promises  and 
precepts  for  the  obedience  required  therein,  as  to  the  nations 
and  the  persons  to  whom  it  is  granted,  is  merely  of  the  sove- 
reign will  and  good  pleasure  of  God,  not  being  annexed  by 
virtue  of  any  promise  to  the  due  improvement  of  men's  natural 
abilities,  by  virtue  of  common  light  received  without  it,  which 
none  ever  did  make,  or  can  so  do  ;  and  therefore  in  all  ages 
the  preaching  of  the  gospel  hath  been  granted  unto  persons 
and  nations,  as  to  the  extent  or  straitening  of  it,  in  great 
variety,  according  to  the  counsel  of  the  will  of  God. 

4.  Although  the  gospel  be  the  only  outward  means  of  re- 
vealing Christ  and  saving  grace,  and  is,  as  such,  abundantly 
sufficient  thereunto  ;  yet  that  men  who  are  dead  in  tresspasses, 
may  be  boni  again,  quickened  or  regenerated,  there  is  more- 
over necessary  an  effectual,  irresistible  work  of  the  Holy 
Ghost  upon  the  whole  soul,  for  the  producing  in  them  a  new 
spiritual  life,  without  which  no  other  means  are  sufficient  for 
then-  conversion  unto  God. 


HARMONY    OF    COxNFESSIONS.  235 


THE    MENNOMSTS'    CONFESSION. 

Concerning    the  Law  of  Christ,  viz.  the  Holt  Gospel,  or  the 
New  Testament. 

We  also  believe  and  profess,  that  he  before  his  ascension, 
hath  erected  and  instituted  his  New  Testament ;  and  that 
because  it  was  to  be  an  everlasting  covenant,  and  should  re- 
main so,  he  having  confirmed  and  sealed  it  with  his  own 
precious  blood,  hath  given  and  left  it  to  his  followers,  with 
such  a  high  charge  and  command,  that  it  may  not  be  changed 
nor  added  thereunto,  either  by  angels  or  men ;  and  that  he 
ordered  the  same,  wherein  was  contained  the  entire  and  whole 
counsel  and  will  of  his  heavenly  Father,  for  as  much  as  is 
necessary  to  salvation,  to  be  published  by  his  dear  apostles, 
messengers,  and  servants,  whom  he  had  called  and  chosen 
thereto,  and  sent  in  all  the  world,  and  among  all  nations, 
people,  and  tongues,  to  preach,  and  proclaim  repentance,  and 
forgiveness  of  sins ;  and  that  consequently  he  did  declare 
that  all  men,  without  distinction,  viz.  as  many  as  by  faith, 
like  obedient  children,  would  perform,  follow,  and  live  up  to 
the  same,  they  should  be  his  children,  and  legitimate  heirs. 
Inasmuch  that  he  hath  secluded  or  shut  out  from  this  worthy 
portion  of  eternal  salvation,  none  but  only  the  unbelieving, 
disobedient,  stiff-necked,  and  unrepenting  men,  who  despise 
the  same,  and  make  themselves  guilty  by  the  sins  they  com- 
mitted, making  thus  themselves  unworthy  of  life  eternal. 


THE  WELCH  CALVINISTIC  METHODISTS'  CONFESSION. 
Of  the  Moral  Law, 

Though  Christ  fully  redeemed  his  people  from  under  the 
curse  of  the  law,  as  it  stood  in  the  covenant  of  works,  still 
the  moral  law,  the  substance  of  which  was  written  on  the 
heart  of  man  at  his  creation ;  which  was  published  by  God  on 
Sinai,  in  the  ten  commandments,  to  show  his  authority  over 
men,  and  "that  the  offence  might  abound;"  to  show  the 
necessity  of  a  Mediator,  and  to  be  a  schoolmaster  to  bring  us 
to  Christ ;  the  same  law  which  was  published  by  Christ  in 
the  gospel,  in  two  principal  commandments,  love  to  God,  and 
love  to  our  neighbor ;  the  first  springing  out  of,  and  acting  as 


236  HARMONY    OF    CONFESSIONS. 

a  test  to  the  latter, — remains  a  perpetual  rule  of  obedience  to 
man,  in  relation  to  his  Creator,  without  the  least  degree  of 
change  under  any  dispensation.  This  perfect  law  is  spiritual, 
righteous,  holy,  and  good.  It  contains  all  that  the  Lord  re- 
quires of  man,  without  a  possibility  existing  of  altering  one  of 
the  commandments,  while  God  is  a  Creator,  and  man  a  creature. 
To  honor  this  law,  Christ  appeared  in  the  flesh,  to  perform 
the  work  of  redemption  ;  and  this  law  is  written  by  the  Holy 
Spirit  on  the  hearts  of  the  redeemed,  and  thus  he  renews  them 
to  the  imacre  of  God, 


OP  REPENTANCE  AND  THE  CONVERSION  OF  MAN. 


THE  LATTER  CONFESSION  OF  HELVETIA. 

The  gospel  hath  the  doctrine  of  repentance  joined  with  it : 
Tor  so  said  the  Lord  in  the  gospel,  Luke  xxiv.  "  In  my  name 
must  repentance  and  remission  of  sins  be  preached  among  all 
nations."  By  repentance  we  understand  the  change  of  the 
mind  in  a  sinful  man  stirred  up  by  the  preaching  of  the  gospel 
and  by  the  Holy  Spirit,  received  by  a  true  faith,  by  which  a 
sinful  man  doth  eftsoons  acknowledge  his  natural  corruption 
and  all  his  sins,  seeing  them  convinced  by  the  word  of  God, 
and  is  heartily  grieved  for  them,  and  doth  not  only  bewail 
and  freely  confess  them  before  God  with  shame,  but  also  doth 
loathe  and  abhor  them  with  indignation,  thinketh  seriously  of 
present  amendment,  and  of  a  continual  care  of  innocency  and 
virtues,  wherein  to  exercise  himself  holily  all  the  rest  of  his 
life.  And  surely  this  is  true  repentance,  namely  an  unfeigned 
turning  unto  God,  and  to  all  goodness,  and  a  serious  return 
from  the  devil  and  from  all  evil.  Now  we  do  expressly  say 
that  this  repentance  is  the  mere  gift  of  God,  and  not  the  work 
of  our  own  strength.  For  the  apostle  doth  will  the  faithful 
minister  diligently  to  (2  Tim.  ii.)  "  instruct  those  which  with- 
stand the  truth,  if  that  at  any  time  the  Lord  will  give  them 
repentance,  that  they  may  acknowledge  the  truth."  Also  the 
sinful  woman  in  the  gospel,  which  washed  Christ's  feet  with 
her  tears,  and  Peter  which  bitterly  wept  and  bewailed  his 
denial  of  bis  Master,  do  manifestly  show  what  mind  the 


HARMONY    or    CONFESSIONS.  237 

penitent  man  should  have,  to  wit,  very  earnestly  lamenting  his 
sins  committed.  Moreover,  the  prodigal  son,  and  the  publi- 
can in  the  gospel,  that  is  compared  with  the  pharisee,  doth 
set  forth  unto  us  a  most  lit  pattern  of  confessing  our  sins  to 
God.  The  prodigal  son  said,  "  Father,  I  have  sinned  against 
heaven,  and  against  thee  ;  I  am  not  worthy  to  be  called  thy 
son ;  make  me  as  one  of  thy  hired  servants."  The  publican 
also,  not  daring  to  lift  up  his  eyes  to  heaven,  but  knocking 
his  breast,  he  cried,  "  God  be  merciful  unto  me  a  sinner." 
And  we  doubt  not  but  the  Lord  received  ihem  to  mercy.  For 
John  the  apostle  saith,  1  John  ii.  "  If  we  confess  our  sins,  he 
is  faithful  and  just  to  forgive  us  our  sins,  and  to  purge  us  from 
all  iniquity.  If  we  say  we  have  not  sinned,  we  make  him 
a  liar,  and  his  word  is  not  in  us." 

We  believe  that  this  sincere  confession,  which  is  made  to 
God  alone,  either  privately  between  God  and  the  sinner,  or 
openly  in  the  church,  where  the  general  confession  of  sins  is 
rehearsed,  is  sufficient,  and  that  it  is  not  necessary  for  the 
obtaining  of  remission  of  sins,  that  any  man  should  confess 
his  sins  unto  the  priest,  whispering  them  into  his  ears,  that  the 
priest,  laying  his  hands  on  his  head,  he  might  receive  absolu- 
tion ;  because  that  we  find  no  commandment  nor  example 
thereof  in  the  holy  scripture.  David  protesteth  and  saith, 
Psalm  xxxii.  "  I  made  my  fault  known  to  thee,  and  my 
unrighteousness  did  I  not  hide  from  thee.  I  said  I  will  confess 
my  wickedness  to  the  Lord  against  myself,  and  thou  hast 
forgiven  the  heinousness  of  my  sin."  Yea,  and  the  Lord, 
teaching  us  to  pray,  and  also  to  confess  our  sins,  said.  Matt, 
vi.  "  So  shall  you  pray  :  Our  Father  which  art  in  heaven, 
forgive  us  our  debts,  even  as  we  forgive  our  debtors."  It  is 
requisite  therefore  that  we  should  confess  our  sins  unto  God, 
and  be  reconciled  with  our  neighbor,  if  we  have  offended 
him.  And  the  apostle  James,  speaking  generally  of  con- 
fession, saith,  James  v.  "  Confess  each  of  you  your  sins  one 
to  another."  If  so  be  that  any  man  being  overwhelmed  with  the 
burden  of  his  sins  and  troublesome  temptations,  will  privately 
ask  counsel,  instruction,  or  comfort,  either  of  a  minister  of 
the  church,  or  of  any  other  brother  that  is  learned  in  the  law 
of  God,  we  do  not  mishke  it.  Like  as  also  we  do  fully 
allow  that  general  and  public  confession,  which  is  wont  to  be 
rehearsed  in  the  church  and  in  holy  meetings,  (whereof  we 
spake  before,)  being  as  it  is  agreeable  with  the  scripture. 

As  concerning  the  keys  of  the  kingdom  of  heaven,  which 
the  Lord  committed  to  his  apostles,  they  prate  many  strange 


23S  HARMONr    OF    CONFESSIONS. 

things,  and  of  these  keys  they  make  swords,  spears,  sceptres, 
and  crowns,and  full  power  over  mighty  kingdoms,  yea,  and  over 
men's  souls  and  bodies.  But  we,  judging  uprightly  accord- 
ing to  the  word  of  God,  do  say  that  all  ministers  truly  called, 
have  and  exercise  the  keys,  or  the  use  of  them,  when  as  they 
preach  the  gospel,  that  is  to  say,  when  they  do  teach,  exhort, 
reprove,  and  keep  in  order  the  people  committed  to  their 
charge.  For  so  do  they  open  the  kingdom  of  God  to  the 
obedient,  and  shut  it  against  the  disobedient.  These  keys 
did  the  Lord  promise  to  the  apostles,  in  Matt.  xvi.  and 
delivered  them  in  John  xx.  Mark  xvi.  Luke  xxiv.  when  as 
he  sent  forth  his  disciples,  and  commanded  them  "to  preach  the 
gospel  in  all  the  world,  and  to  forgive  sins.  "  The  apostle  in 
the  epistle  to  the  Corinthians,  saith,  2  Cor.  v.  "That  the 
Lord  gave  to  his  ministers  the  ministry  of  reconciliation." 
And  what  this  was,  he  straightway  maketh  plain,  and  saith, 
"  the  word  or  doctrine  of  reconcihation."  And  yet  more 
plainly,  expounding  his  words,  he  addeth,that  the  ministers  of 
Christ,  "  Do  as  it  were  go  an  embassage  in  Christ's  name, 
as  if  God  himself  should  by  his  ministers  exhort  the  people 
to  be  reconciled  to  God, "  to  wit,  by  faithful  obedience. 
They  use  the  keys  therefore,  when  as  they  persuade  to  faith 
and  repentance.  Thus  do  they  reconcile  men  to  God,  thus 
they  forgive  sins,  thus  do  they  open  the  kingdom  of  heaven, 
and  bring  in  the  believers  ;  much  differing  herein  from  those 
of  whom  the  Lord  spake  in  the  gospel,  "Wo  be  unto  you 
lawyers,  for  ye  have  taken  away  the  key  of  knowledge.  You 
have  not  entered  in  yourselves,  and  those  that  would  have 
entered,  ye  forbade."  Rightly  therefore,  and  effectually  do 
ministers  absolve,  when  as  they  preach  the  gospel  of  Christ, 
and  thereby  remission  of  sins,  which  is  promised  to  every 
one  that  believeth,  even  as  every  one  is  baptized,  and  do 
testify  of  it,  that  it  doth  particularly  appertain  to  all.  Neither 
do  we  imagine  that  this  absolution  is  made  any  whit  more 
effectual,  for  that  which  is  mumbled  into  some  priest's  ear, 
or  upon  some  man's  head  particularly :  yet  we  judge  that 
men  must  be  taught  diligently  to  seek  remission  of  sins  in 
the  blood  of  Christ,  and  that  every  one  is  to  be  put  in  mind, 
that  forgiveness  of  sins  doth  belong  unto  him.  But  how  dili- 
gent and  careful  every  penitent  man  ought  to  be  in  the  endeavor 
of  a  new  life,  and  in  slaying  the  old  man,  and  raising  up  the 
new  man,  the  examples  in  the  gospel  do  teach  us.  For  the 
Lord  saith  to  him  whom  he  had  healed  of  the  palsy,  John  v. 
^'  Behold  thou  art  made  whole ;  sin  no  more,  lest  a  worse 


HARMONY    OF    CONPESSIONg.  2^9 

thing  come  unto  thee."  Likewise  to  the  adulterous  woman, 
which  was  delivered,  he  said,  John  viii.  "go  thy  way,  and  sin 
no  more."  By  which  words  he  did  not  mean  that  any  man 
could  be  free  from  sin,  while  he  lives  in  this  flesh,  but  he  doth 
commend  unto  us  diligence  and  an  earnest  care,  that  ^ve 
(I  say)  should  endeavor  by  all  means,  and  beg  of  God  bv 
prayer,  that  we  might  not  fall  again  into  sin,  out  of  which  w'e 
are  risen  after  a  manner,  and  that  we  may  not  be  overcome  of 
Ae  flesh,  the  world,  or  the  devil.  Zacchcus,the  publican, beinij 
received  into  favor  by  the  Lord,  he  crieth  out  in  the  gospel, 
Luke  Lx.  "Behold,  Lord,  the  half  of  my  goods  I  give  to  tho 
poor,  and  if  I  have  taken  from  any  man  any  thing  by  forced 
cavillation,  I  restore  him  fourfold."  After  the  same  manner 
we  preach  that  restitution  and  mercy,  yea,  and  giving  of  alms- 
are  necessary  for  them  which  do  truly  repent.  And  generally 
out  of  the  apostle's  words,  we  exhort  men,  saying,  Rom.  vi. 
Let  not  sin  reign  in  your  mortal  body,  that  you  should  obey 
it  through  the  lusts  thereof.  Neither  give  ye  your  members 
as  weapons  of  unrighteousness  to  sin :  but  give  yourselves 
mto  God,  as  they  that  are  alive  from  the  dead,  and  give  vour 
nembers  as  weapons  of  righteousness  unto  God." 

Wherefore  we  condemn  all  the  ungodl/  speeches  of  cer- 
tain which  abuse  the  preaching  of  the  gospel,  and  say,  "To 
return  unto  God,  is  very  easy,  for  Christ  hath  purged  all  our 
sins.  Forgiveness  of  sins  is  easily  obtained  :  What  there- 
fore will  it  hurt  to  sin?  And  we  need  not  take  any  great  car« 
for  repentance,"  &c.  Notwithstanding  we  always  teach, that 
an  entrance  unto  God  is  open  for  all  sinners,  and  that  this 
God  doth  forgive  all  the  sins  of  the  faithful,  only  that  one  sin 
excepted,  which  is  committed  against  the  Holy  Ghost.  And 
.therefore  we  condemn  the  old  and  new  Novatians  and  Catha- 
rines, and  especially  we  condemn  the  pope's  gainful  doctrine 
of  penance,  and  against  his  Simony  and  Simonaical  indul- 
gences we  use  that  sentence  of  Simon  Peter,  Acts  S.  •*  Thy 
money  perish  with  thee,  because  thou  thoughtest  that  the  gift 
of  God  might  be  bought  with  money.  Thou  hast  no  part  or 
fellowship  in  this  matter,  for  thy  heart  is  not  upright  before 
God."  We  also  disallow  those  that  think  that  themselves,  by 
their  own  satisfactions,  can  make  recompence  for  their  sins 
committed.  For  we  teach  that  Christ  alone,  by  his  death  and 
passion,  is  the  satisfaction,  propitiation,  and  purging  of  all 
sins.  Nevertheless  we  cease  not  to  urge,  as  was  before  said, 
the  mortification  of  the  flesh ;  and  yet  we  add  further,  that  ix 
xnuBt  not  be  proudly  thrust  upon  God,  for  a  satisfaction'for 


240  HARMONY    OF    CONFESSIONS. 

our  sins,  but  must  humbly,  as  it  becometh  the  sons  of  God, 
be  performed,  as  a  new  obedience,  to  show  thankful  minds  for 
the  deliverance,  and  full  satisfaction  obtained  by  the  death 
and  satisfaction  of  the  Son  of  God. 


THE    CONFESSION   OF   BOHEMIA. 

Now  that  we  know  what  sin  is,  in  the  next  place  we  are 
taught  concerning  holy  repentance  :  which  doctrine  doth 
bring  great  comfort  to  all  sinners,  and  generally,  it  is  very 
profitable  and  necessary  to  salvation  for  all  men,  as  well 
for  Christians  which  begin  to  learn,  as  for  those  ^vhich  have 
profited,  yea,  even  for  sinners  that  have  fallen,  yet  such  which; 
by  the  grace  of  God  being  converted,  do  repent.  Of  this  re- 
pentance John  Baptist  did  preach,  and  after  him  Christ,  in  ■ 
these  words.  Matt.  iii.  Mark  i.  "  Repent,  for  the  kingdom  of 
God  is  at  hand."  Afterward  also  the  apostles  preached 
thereof  throughout  the  whole  world ;  for  so  it  is  written,  Luke 
xxiv.  "  And  thus  it  behooved,  that  repentance,  and  remis- 
sion of  sins  should  be  preached  in  his  name  among  all  nations." 
Now  this  repentance  doth  wholly  arise  out  of  a  true  knowledge 
of  sin,  and  the  wrath  of  God  :  And  to  attain  unto  this  know- 
ledge, we  must  use  the  full  and  entire  help  of  the  ministry, 
by  preaching  to  lay  open  unto  us  both  the  doctrine  of  repent- 
ance, or  the  law,  touching  that  righteousness  which  is  due 
unto  God,  and  the  sentence  of  God  pronounced  against  sin, 
and  also  of  faith  in  Christ  Jesus,  and  of  that  holy  satisfaction 
which  he  hath  made  for  us,  by  sufiering  most  grievous  tor- 
ments. This  repentance  and  saving  conversion,  doth  our 
merciful  God,  by  his  peculiar  gift,  offer  and  bestow,  and  he 
writeth  the  same  in  the  hearts  of  the  faithful,  even  as  he  saith, 
Eze.  XXX vi.  Heb.  viii.  "  I  will  give  a  new  heart,  and  I  will 
put  my  spirit  in  the  midst  of  you,  and  I  will  cause  you  to  walk 
in  my  ways."  Again,  Eze.  xxxvi.  "  That  you  may  repent 
of  your  sins,  and  of  your  idolatry."  And  again,  Jer.  xxxi. 
"jWhen  I  was  converted,  I  did  repent." 

This  saving  repentance  (which  doth  differ  very  much  from 
the  repentance  of  Esau  and  Judas)  taketh  its  true  and  right 
beginning  from  this  gift  of  God,  who  bestoweth  it,  and  from  the 
sermons  of  the  word  of  God,  whereby  sin  is  reproved :  and  it  hath 
this  in  order  first,  that  it  is  a  fear  and  terror  of  the  secret  heart 
before  God,  and  that  by  repenting  and  sorrowing  it  doth 
tremble  at  this  just  and  severe  judgment,  and  revengement. 


HARMONY    OF    CONFESSIONS.  241 

whereupon  ariseth  a  heavy  trembling,  and  unquiet  conscience, 
a  troubled  mind,  a  heart  so  sorrowful,  careful,  and  bruised,  that 
a  man  can  have  no  comfort  with  himself  and  of  himself,  but  his 
soul  is  full  of  all  grief,  sadness,  anguish,  and  terror,  whereby  he 
is  much  troubled,  because  of  the  fear  of  that  burning  wrath, 
which  he  seeth  in  the  severe  countenance  of  God.  We  have 
an  example  in  David,  when  he  saith,  Ps.  xxxviii.  "  There  is 
nothing  sound  in  my  flesh,because  of  thine  anger,neither  is  there 
rest  in  my  bones,  because  of  my  sins.  I  am  become  miserable, 
and  crooked  very  sore  :  I  go  mourning  all  the  day."  Such  a 
terror,  and  true  sense  of  sin,  doth  work  in  the  faithful  an  inward 
change  of  the  mind  and  the  soul,  and  a  constant  detesting  of 
sin,  and  the  causes  and  occasions  thereof.  Hereunto  it  is 
straightway  added,  by  diligent  teaching  of  the  troubled,  terri- 
fied, and  repentant,  that  such  men  ought,  in  a  sincere  affection 
of  the  heart,  with  repentance,  and  an  humble  submission  of 
the  mind,  by  their  confession  and  invocation,  to  turn  unto  the 
Lord,  and  by  faith  in  Jesus  Christ  our  Lord,  to  conceive  sure 
and  undoubted  trust  in  his  mercy ;  to  hold  fast  the  apprehended 
promise,  and  to  rely  wholly  thereon  ;  and  seeing  they  have 
no  righteousness  of  themselves,  earnestly  and  faithfully  to 
desire  of  the  divine  grace,  that  God  would  have  mercy  on 
them,  and  vouchsafe  of  his  grace  to  forgive  them  their  sins, 
for  the  Son,  and  his  precious  merits'  sake,  who  was  made  an 
atonement,  or  reconciliation  for  sin,  yea,  also  a  curse,  that  he 
might  make  or  consecrate  us  holy  unto  God.  For  to  such 
men  (that  they  may  be  stirred  up  to  the  greater  confidence) 
that  sure  and  precious  promise  is  propounded,  and  by  preach- 
inii  ought  to  be  propounded,  whereby  the  Lord  doth  say,  Ps.  I. 
"  Call  upon  me  in  the  day  of  trouble,  and  I  will  deliver  thee  :" 
and  this  they  ought  to  do  as  often  as  they  have  need,  and  so 
long  as  they  live.  Hereof  the  judgment  of  St.  Augustine  is 
extant.  Lib.  1.  de  Penitentia.  cap.  1.  "No  man  can  well 
meditate  of  repentance,  except  he  be  persuaded  of  the  mercy 
of  God  toward  him,"  or  as  he  saith,  "  but  he  that  shall  hope 
for  indulgence." 

Now  all  men  which  do  truly  repent  them  of  their  sins,  and 
in  regard  thereof  are  sorrowful,  and  mislike  themselves,  ought 
to  (Isa.  i.)  "  cease  from  the  committing  of  evil,  and  learn  to  do 
that  which  is  good  :"  for  so  writeth  Isaiah  in  that  place, 
wherein  he  exhorteth  to  repentance.  And  John  Baptist,  in  the 
like  sort,  admonishing  the  people,  saith,  Luke  iii.  "see  that  you 
bring  forth,  or  do,  the  fruits  worthy  of  repentance:"  which 
doth  chiefly  consist  (Col.  iii.  Ephe.  iv.)  "  in  mortification,  or 

22 


242  HARMONY    OF    CONFESSIONS. 

putting  off' the  old  raan,  and  in  putting  on  the  new  man,  whicii 
after  God  is  created  in  righteousness,"  as  the  apostohc 
doctrine  doth  signify.  Moreover,  the  penitent  are  taught 
to  come  to  the  physicians  of  their  souls,  and  before  them  to 
confess  their  sins  to  God ;  yet  no  man  is  commanded,  or  urged 
to  tell,  and  reckon  up  his  sins,  but  this  thing  is  therefore  used, 
that  by  this  means  every  one  may  declare  their  grief  where- 
with they  be  troubled,  and  how  much  they  mishke  themselves 
for  their  sins,  and  may  peculiarly  desire  and  know  that  they 
obtain  of  their  God  counsel  and  doctrine,  how  they  may  here- 
after avoid  them  and  get  instruction  and  comfort  for  their 
troubled  consciences,  and  absolution  by  the  power  of  the  keys, 
and  remission  of  sins  by  the  ministry  of  the  gospel  instituted 
of  Christ :  and  when  these  things  are  performed  to  them  of 
the  ministers,  they  ought  to  receive  them  at  their  hands  with 
confidence,  as  a  thing  appointed  of  God  to  profit  and  to  do 
service  unto  them  for  their  saving  health,  and  without  doubting 
to  enjoy  the  remission  of  their  sins,  according  to  the  word  of 
the  Lord,  John  xx.  ''  Whose  sins  you  remit,  they  are  remit- 
ted." And  they,  relying  upon  this  undoubted  faith,  ought  to 
be  certain  and  of  a  resolute  mind,  that  through  the  ministry 
of  those  keys,  concerning  the  power  of  Christ  and  his  word, 
all  their  sins  be  forgiven  them.  And  therefore  they  which  by 
this  means  and  order  obtain  a  quiet  and  joyful  conscience, 
ought  to  show  themselves  thankful  for  this  heavenly  bonnti- 
fulness  in  Christ ;  neither  must  they  receive  in  it  vain,  or  return 
again  to  their  sins  according  to  that  faithful  exhortation  of 
Christ,  wherein  he  commandeth  us  to  take  heed:  John  v. 
"  Behold  thou  art  made  whole  ;  sin  no  more,  lest  a  worse 
thing  happen  unto  thee."  And,  John  viii.  "  See  that  thou  sin 
no  more."  Now  the  foundation,  whereon  the  whole  virtue 
and  efficacy  of  this  saving  repentance  doth  stay  itself,  is  the 
merit  of  the  torments  of  the  death  and  resurrection  of  our 
Lord  and  Saviour,  whereof  he  himself  saith,  Luke  xxiv. 
"  These  things  it  behooved  Christ  to  suffer,  and  to  rise  again 
the  third  day,  and  that  repentance  and  remission  of  sins 
should  be  preached  in  his  name  to  all  people."  And  agam, 
Mark  i.     "  Repent,  and  beheve  the  gospel." 

Also  they  teach,  that  they  whose  sm  is  public,  and  therefore 
a  public  offence,  ought  to  give  an  external  testimony  of  their 
repentance,  when  God  doth  give  them  the  spirit  of  repentance, 
and  that  for  this  cause,  that  it  may  be  an  argument  and  testi- 
mony whereby  it  may  be  proved  or  made  evident,  that  the 
sinners  which  have  fallen,  and  do  repent,  do  truly  convert 


HARMONY    OF    CONFESSIONS.  243 

themselves  :  also  that  it  may  be  a  token  of  their  reconciliation 
with  the   Church  and  their  neighbor,  and  an  example  unto 

I  others,  which  they  may  fear  and  reverence. 

i  Last  of  all,  the  whole  matter  is  shut  up  with  this  or  such 
like  clause  of  admonition :  That  everyone  shall  be  condemned, 
whosoever  he  be,  which  in  this  life  doth  not  repent  in  the  name 
of  the  Lord  Jesus  Christ,  according  to  that  sentence  pro- 
nounced by  Christ,  "  Except  ye  repent,  ye  shall  all  in  like  son 
perish,  as  they  did  who  were  slain  with  the  fall  of  the  tower 
of  Siloam. 

Hitherto  also  pertaineth  that  part  of  the  same  confession, 
which  treateth. 

Of  the  time  of  Grace. 

Furthermore,  among  all  other  things  they  teach,  concei  iiing 
the  time  of  grace,  and  the  fatherly  visitation,  that  men  may 
learn  to  consider,  that  all  that  time  of  age,  they  lead  in  this  life, 
is  given  them  of  God  to  be  a  time  of  grace,  in  the  which  they 
may  seek  their  Lord  and  God  his  grace  and  mercy,  and  tha^ 
they  may  be  loved  of  him,  and  by  this  means  obtain  here 
tlieir  salvation  in  Christ ;  whereof  the  apostle  also  made 
mention  in  his  sermon,  which  he  preached  at  Athens,  sayins-. 
Acts  xvii.  "  God  hath  assigned  unto  man  the  times,  which 
were^ordained  before,  and  the  bands  of  their  habitations,  that 
they  should  seek  the  Lord,  if  so  be  they  might  have  groped 
after  him,  and  found  him."  And  by  the  prophet  Isaiah  the 
Lord  saith,  Isa.  xlix.  "  In  an  acceptable  time  have  I  heard 
thee,  and  in  the  day  of  salvation  have  I  helped  thee."  2  Cor. 
vi.  *'  Behold  now  (saith  Saint  Paul)  is  the  accepted  time, 
now  is  the  day  of  salvation."  Therefore,  at  all  t'mes  the 
people  be  admonished  that  whilst  they  live  on  the  earth  and 
are  in  good  health,  and  have  in  their  hands  and  do  presently 
enjoy  the  time  of  grace  offered  by  God,  they  would  truly  re- 
pent and  begin  the  amendment  of  their  life,  and  reconcile 
themselves  to  God  :  that  they  would  stir  up  their  conscience 
by  faith  in  Christ,  and  quiet  it  by  the  ministry  of  the  gospel  in 
the  Church,  and  herein  confirm  themselves,  that  God  is  mer- 
ciful unto  them,  and  remitteth  all  their  sins  for  Christ's  sake. 
Therefore,  when  they  are  confirmed  in  this  grace,  which  is 
offered  them  to  establish  and  confirm  their  calling,  and  do 
faithfully  exercise  themselves  in  good  works,  then  at  the  length 
they  are  also  in  an  assured  hope  to  look  for  a  comfortable  end, 
and  they  must  certainly  persuade  themselves  that  they  shall 


244  HARMONY    OF    CONFESSIONS. 

assuredly  be  carried  by  the  angels  into  heaven,  and  eternal 
rest,  as  was  the  soul  of  that  godly  Lazarus,  that  they  may  be 
there,  where  their  Lord  and  Redeemer  Jesus  Christ  is,  and 
that  afterward,  in  the  day  of  resurrection,  this  soul  shall  be 
joined  again  with  the  body,  to  take  full  possession  of  that  joy 
and  eternal  glory  which  cannot  be  expressed  in  words.  For, 
"  they  shall  not  come  into  condemnation,"  but  by  making  a 
way  through  it,  they  shall  pass  from  death  into  life. 

The  epistle  to  the  Hebrews,  to  stir  us  up  to  use  such  exhorta- 
tions, saith,  Heb.  iv.  "  Exhort  yourselves  among  yourselves, 
exhort  ye  one  another  daily,  so  long  as  it  is  said  to  day.  Let 
no  man  among  you  be  hardened  by  the  deceit  of  sin.  For 
we  enter  into  the  rest,  which  have  believed,"  that  is,  which 
have  obeyed  the  voice  of  God,  while  we  had  time  given  us. 
On  the  other  side,  we  must  also  hold  this  most  assuredly, 
that  if  any  man,  being  polluted  with  sins  and  filthy  deeds 
manifestly  contrary  to  virtue,  do  in  dying  depart  out  of  this 
world  without  true  repentance  and  faith,  that  his  soul  shall 
certainly  go  into  hell,  as  did  the  soul  of  that  rich  man  who 
wanted  faith,  in  the  bottomloiSG  pit,  whereof  there  is  no  drop 
of  grace,  and  that  in  the  day  of  judgment  that  most  terrible 
voice  of  the  Son  of  God  sounding  in  his  ears  shall  be  heard, 
wherein  he  shall  say,  Matt.  xxix.  John  v.  "  Depart  from  me 
ye  cursed  into  everlasting  fire  which  is  prepared  for  the  devil 
and  his  angels :  for  they  which  have  done  evil  shall  come 
forth  to  the  resurrection  of  judgment. 

Therefore  in  teaching  they  do  continually  urge  this,  that 
no  man  defer  repentance  and  turning  unto  God,  till  he  come 
to  be  old,  or  till  he  lieth  sick  in  his  bed,  and  in  the  mean  time 
do  boldly  practise  his  wantonness  in  sins,  and  in  the  desires 
of  the  flesh  and  the  world,  because  it  is  written,  "  Do  not  say 
the  abundant  mercy  of  the  Lord  will  purge  my  sins :  for 
mercy  and  wrath  do  hasten  with  him,  and  his  indignation  shall 
lie  upon  the  sinners.  Make  no  tarrying  to  turn  unto  the 
Lord,  and  put  not  off  from  day  to  day,  for  suddenly  shall  the 
wrath  of  the  Lord  break  forth,  and  in  thy  security  thou  shalt 
be  destroyed,  and  thou  shalt  perish  in  time  of  vengeance." 
But  that  especially  is  a  most  dangerous  thing,  if  any  man, 
2ifter  he  hath  received  the  gift  of  the  grace  of  God,  (and  that 
in  the  testimony  of  a  good  conscience,)  doth  of  set  purpose 
and  wantonly  sin,  and  contemn,  and  make  no  account  of  all 
those  exhortations  and  allurements,  proceeding  out  of  a  loving 
heart,  and  that  to  this  end,  that  he  may  in  time  think  on  that 
which  is  for  his  health,  and  repent,  and  moreover  doth  persist 


HARMONY    or    CONFESSIONS. 


245 


in  a  bold  and  blind  persuasion  of  the  mercy  of  God,  and  trust- 
ing thereto,  doth  sin,  and  doth  confidently  abuse  it,  and  goeth 
forward  in  that  sort  without  repentance,  even  unto  the  last 
pinch,  and  then  beginneth,  being  forced  thereunto  by  the 
terrors  of  death,  and  the  fear  of  infernal  punishments,  so  late 
to  convert  himself,  and  to  call  for  the  mercy  of  the  Lord,  as 
when  the  severe  and  intolerable  anger  of  the  Lord  waxeth  hot, 
and  punishments  rush  and  break  forth,  as  doth  the  great  vio- 
lence of  floods,  which  cannot  be  resisted.  Therefore  of  such 
a  man,  (which  thing  we  speak  with  sorrow,)  it  is  hard  to 
believe  that  he  can  truly  repent,  and  therefore  it  is  to  be 
doubted,  lest  that  be  fulfilled  in  him  which  the  Lord  doth 
threaten  by  the  prophet  Micah,  that  instead  of  grace  he  shall 
feel  the  wrath  of  God,  and  that  it  will  come  to  pass  that  the 
wrath  of  God  shall  slay  him.  For  in  a  fearful  speech  doth 
he  say  thus,  Micah  iii.  "  Then  shall  they  cry  unto  the  Lord, 
but  he  will  not  hear  them,  but  he  will  hide  his  face  from  them 
at  that  time,  because  they  have  continually  lived  wickedly." 
Yea,  the  Lord  himself  saith,  Ezekiel  viii.  "  Although  they 
cry  in  mine  ears  with  a  loud  voice,  yet  will  I  not  hear  them, 
seeing  they  would  not  hear  my  voice,  when  as  all  the  day  long 
I  spread  out  my  hands  unto  them,"  and  gave  them  large  time 
and  space  for  grace.  For  the  which  cause  the  Holy  Ghosi 
crieth  out  and  saith,  Ps.  xcv.  Heb.  ii.  "  To-day,  if  ye  will 
hear  his  voice,  harden  not  your  hearts,  as  in  the  grieving  in 
the  day  of  that  temptation  in  the  wilderness." 

Therefore,  according  to  all  these  things,  our  men  do  dili- 
gently, and  out  of  the  grounds  of  the  scripture,  exhort,  that 
every  man  do  in  time  use  and  follow  this  faithful  counsel,  and 
necessary  doctrine,  that  so  he  may  turn  away  the  fear  of  this 
most  heavy  danger ;  yea,  that  he  do  not  betray  the  health  of 
his  own  soul.  For  undoubtedly  this  horrible  danger  is  gi*eatly 
to  be  feared,  lest  whatsoever  he  be  that  doth  rashly  or  stub- 
bornly condemn  or  neglect  this  time  of  grace,  so  lovingly 
granted  of  the  Lord,  he  do  receive,  and  that  worthily,  that 
reward  of  eternal  punishment  which  is  due  thereunto  :  even 
as  St.  Ambrose  also,  amongst  many  other  things,  which  he 
handleth  diversely  to  this  purpose,  doth  thus  write,  and  in 
these  words  :  "  If  any  man  at  the  very  point  of  death  shall 
repent,  and  be  absolved,  (for  this  could  not  be  denied  unto 
him,)  and  so  departing  out  of  this  life  dieth,  I  dare  not  say, 
that  he  departeth  hence  in  good  case ;  I  do  not  affirm  it,  neither 
dare  I  affirm  or  promise  it  to  any  man,  because  I  would 
deceive  no  man,  seeing  I  have  no  certainty  of  him.  Do  I 
22* 


246  HARMONY    OF    CONFESSIONS, 

therefore  say  that  he  shall  be  damned  1  neither  do  I  say  that 
he  shall  be  delivered.  For  what  other  thing  I  should  say,  I 
know  not.  Let  him  be  commended  to  God.  Wilt  thou 
then,  0  brother,  be  freed  from  doubting?  repent  whilst  thou 
art  in  health.  If  thou  wilt  repent  when  thou  canst  not  sin, 
thy  sins  have  left  thee,  and  not  thou  thy  sins."  Yet  that  no 
man  may  despair,  they  teach  this  also,  that  if  any  man,  in  the 
last  hour  of  his  life,  show  our  signs  of  true  repentance,  which 
thing  doth  fall  out  very  seldom,  (for  that  is  certainly  true  which 
is  written  in  the  epistle  to  the  Hebrews,  Heb.  vi.  "And  this 
will  we  also  do,  so  that  God  give  us  leave  to  do  it,")  that  such 
a  one  is  not  to  be  deprived  of  instruction,  comfort,  absolution, 
or  remission  of  sins.  For  the  time  of  grace  doth  last  so  long 
as  this  life  doth  last :  wherefore,  so  long  as  we  live  here,  it  is 
meet  that  we  should  think  of  that  prophetical  and  apostolical 
sentence,  Heb.  iii.  "To-day,  seeing  ye  have  heard  his 
voice,  harden  not  your  hearts."  Now  herein  do  our  men 
labor,  and  endeavor  themselves  most  earnestly,  that  all  men 
may  obey  this  loving  commandment  and  counsel,  and  that 
they  speedily  repent  before  the  sun  be  darkened  after  a 
strange  manner,  and  the  hills  be  overwhelmed  with  darkness; 
and  that  laying  sin  aside,  they  would  turn  themselves  to  God, 
by  flying  unto  him  in  true  confidence,  and  with  a  constant 
invocation  from  the  bottom  of  the  heart,  and  that  they  do  their 
faithful  endeavor,  that  they  be  not  repelled  from  the  glory  of 
eternal  life,  but  that  they  may  live  with  Christ  and  his  Church 
in  this  life  for  a  time,  and  in  the  other  life  for  ever,  Amen. 


THE  CONFESSION  OF  AUGSBURG. 

Touching  repentance  they  teach,  that  such  as  have  fallen 
after  baptism  may  find  remission,  at  what  time  they  return 
again.  And  that  the  Church  is  bound  to  give  absolution  unto 
such  as  return  by  repentance.  Now  repentance  or  the  con- 
version of  the  ungodly  standeth  properly  of  these  two  parts. 
The  one  is  contrition,  that  is,  a  terror  stricken  into  the  con- 
science through  the  acknowledgment  of  sin,  wherein  we  do 
both  perceive  God's  displeasure,  and  are  grieved  that  we  have 
sinned,  and  do  abhor  and  eschew  sin,  according  as  Joel 
preacheth  :  "  Rend  your  hearts,  and  not  your  garments,  and 
turn  unto  the  Lord  your  God,  "  &c.  The  other  part  is  faith, 
which  is  begotten  in  us  by  the  gospel,  or  by  absolution,  and 
doth  believe  that  the  sins  are  undoubtedly  forgiven  for  Christ's 


HARMONY    OF    CONFESSIONS.  247 

sake,  and  doth  comfort  the  conscience,  freeing  it  from  fears. 
Of  which  faith  spake  St.  Paul  when  he  saith,  "  Being  justified 
by  faith  we  have  peace  with  God."  Afterward  there  must 
follow  the  good  fruits  of  repentance,  that  is,  obedience  unto 
God,  according  to  that  saying,  "  We  are  debtors  not  to  the 
flesh  to  live  after  the  flesh.  For  if  ye  hve  after  the  flesh,  yo 
shall  die.  But  if  by  the  spirit  ye  mortify  the  works  of  the 
flesh,  ye  shall  live." 

They  condemn  the  Novatians  which  would  not  absolve 
them  which  have  fallen  after  baptism  returned  to  repentance. 
They  condemn  also  those  that  teach  not  that  remission  of 
sins  cometh  freely  by  faith  for  Christ's  sake,  but  labor  to  prove 
thatremissionofsinscomethby  the  worthiness  of  contrition,  of 
charity,  or  of  some  other  works,  and  would  have  men's  con- 
sciences in  time  of  repentance  to  doubt  whether  they  may 
obtain  remission,  and  do  say  plainly,  that  this  doubting  is  no 
sin.  Likewise  they  condemn  those  which  teach  that  canonical 
satisfactions  are  necessary  to  redeem  eternal  pains,  or  the 
pains  of  purgatory.  Though  we  are  of  that  mind  that  the 
calamities  of  this  life  may  be  assuaged  by  good  works,  as 
Isaiah  teacheth,  chap.  Iviii.  "  Break  thy  bread  unto  the 
hungry,  and  the  Lord  shall  give  thee  rest  continually."  Be- 
sides, they  condemn  the  Anabaptists,  who  deny  that  they 
that  are  once  justified  can  again  loose  the  Spirit  of  God.  Also 
they  condemn  those  that  stiffly  hold  that  some  may  attain  to 
such  a  perfection  in  this  life,  as  that  they  cannot  sin  any  more. 

THE    MORAVIAN    CONFESSION. 
Article  XII. 

Concerning  repentance,  it  is  taught,  that  those,  who  have 
sinned  after  baptism,  may  obtain  remission  of  sins,  and  abso- 
lution shall  not  be  refused  them  by  the  church  at  any  time, 
when  they  do  so  repent.  Now  true  and  genuine  repentance 
is  properly  sorrow  and  grief,  or  to  be  in  terror  on  account  of 
sin,  and  yet,  at  the  same  time,  to  believe  in  the  gospel  and  in 
absolution,  that  sin  is  forgiven,  and  grace  purchased,  through 
Jesus  Christ,  which  faith  doth  again  comfort  and  pacify  the 
heart. 

Afterwards  shall  also  amendment  follow,  and  that  a  man 
leave  ofl^from  sins  ;  for  this  should  be  the  fruit  of  repentance, 
as  John  says,  Matt.  iii.  "  Bring  forth  fruits  meet  for  repent- 
ance." 


248  HARMONY    OF    CONFESSIONS. 

THE    WESTMINSTER    CONFESSION. 
Of  Effectual  Calling. 

1.  All  those  whom  God  hath  predestinated  unto  life,  and 
those  only,  he  is  pleased,  in  his  appointed  and  accepted  time, 
effectually  to  call,  by  his  word  and  Spirit,  out  of  that  state  of 
sin  and  death  in  which  they  are  by  nature,  to  grace  and  sal- 
vation by  Jesus  Christ ;  enlightening  their  minds  spiritually 
and  savingly,  to  understand  the  things  of  God,  taking  away 
their  heart  of  stone,  and  giving  unto  them  a  heart  of  flesh  ; 
renewing  their  wills,  and  by  his  almighty  power  determining 
them  to  that  which  is  good  ;  and  effectually  drawing  them  to 
Jesus  Christ ;  yet  so  as  they  come  most  freely,  being  made 
willing  by  bis  grace. 

2.  This  effectual  call  is  of  God's  free  and  special  grace 
alone,  not  from  any  thing  at  all  foreseen  in  man  ;  who  is  alto- 
gether passive  therein,  until,  being  quickened  and  renewed  by 
the  Holy  Spirit,  he  is  thereby  enabled  to  answer  this  call,  and 
to  embrace  the  grace  offered  and  conveyed  in  it. 

3.  Elect  infants,  dying  in  infancy,  are  regeneratea  and 
saved  by  Christ  through  the  Spirit,  who  worketh  when,  and 
where,  and  how  he  pleaseth.  So  also  are  all  other  elect  per- 
sons, who  are  incapable  of  being  outwardly  called  by  the 
ministry  of  the  word. 

4.  Others  not  elected,  although  they  may  be  called  by  the 
ministry  of  the  word,  and  may  have  some  common  operations 
of  the  Spirit,  yet  they  never  truly  come  to  Christ,  and  there- 
fore cannot  be  saved  :  much  less  can  men,  not  professing  the 
Christian  religion,  be  saved  in  any  other  way  whatsoever,  be 
they  never  so  diligent  to  frame  their  lives  according  to  the 
light  of  nature,  and  the  law  of  that  religion  they  do  profess  ; 
and  to  assert  and  maintain  that  they  may,  is  very  pernicious, 
and  to  be  detested. 

Of  Repentance  unto  Life. 

1 .  Repentance  unto  life  is  an  evangelical  grace,  the  doc- 
trine whereof  is  to  be  preached  by  every  minister  of  the 
gospel,  as  well  as  that  of  faith  in  Christ. 

2.  By  it  a  sinner,  out  of  the  sight  and  sense,  not  only  of 
the  danger,  but  also  of  the  filthiness  and  odiousness  of  his 
sins,  as  contrary  to  the  holy  nature  and  righteous  law  of  God, 


HARMONY    OF    CONFESSIONS.  249 

and  upon  the  apprehension  of  his  mercy  in  Christ  to  such  as 
are  penitent,  so  grieves  for,  and  hates  his  sins,  as  to  turn  from 
them  all  unto  God,  purposing  and  endeavoring  to  walk  with 
him  in  all  the  ways  of  his  commandments. 

3.  Although  repentance  be  not  to  be  rested  in  as  any 
satisfaction  for  sin,  or  any  cause  of  the  pardon  thereof,  which 
is  the  act  of  God's  free  grace  in  Christ;  yet  is  it  of  such 
necessity  to  all  sinners,  that  none  may  expect  pardon  without  it. 

4.  As  there  is  no  sin  so  small  but  it  deserves  damnation  ; 
so  there  is  no  sin  so  great,  that  it  can  bring  damnation  upon 
those  who  truly  repent. 

5.  Men  ought  not  to  content  themselves  with  a  general 
repentance,  but  it  is  every  man's  duty  to  endeavor  to  repent 
of  his  particular  sins,  particularly. 

6.  As  every  man  is  bound  to  make  private  confession  of 
his  sins  to  God,  praying  for  the  pardon  thereof;  upon  which, 
and  the  forsaking  of  them,  he  shall  find  mercy:  so  he  that 
scandalizeth  his  brother,  or  the  Church  of  Christ,  ought  to  be 
willing,  by  a  private  or  public  confession  and  sorrow  tor  his 
sin,  to  declare  his  repentance  to  those  that  are  offended  ;  who 
are  thereupon  to  be  reconciled  to  him,  and  in  love  to  receivq 
him. 

THE    SAVOY    CONFESSION. 
Or  Effectual  Calling. 

1.  All  those  whom  God  hath  predestinated  unto  life,  and 
those  only,  he  is  pleased  in  his  appointed  and  accepted  time, 
effectually  to  call  by  his  word  and  Spirit,  out  of  that  state  of 
sin  and  death  in  which  they  are  by  nature,  to  grace  and  salva- 
tion by  Jesus  Christ,  enlightening  their  minds  spiritually  and 
savingly  to  understand  the  things  of  God,  taking  away  their 
heart  of  stone,  and  giving  unto  them  an  heart  of  flesh,  renew- 
ing their  wills,  and  by  his  Almighty  power  determining  them 
to  that  which  is  good,  and  effectually  drawing  them  to  Jesus 
Christ :  yet  so,  as  they  come  most  freely,  being  made  willing 
by  his  grace. 

2.  This  efl^ectual  call  is  of  God's  free  and  special  grace 
alone,  not  from  any  thing  at  all  foreseen  in  man,  who  is  alto- 
gether passive  therein,  until  being  quickened  and  renewed  by 
the  Holy  Spirit,  he  is  thereby  enabled  to  answer  this  call,  and 
to  embrace  the  grace  offered  and  conveyed  in  it. 

3.  Elect  infants  dving  in  infancv,  are  resQnerated  and  saved 


250  HARMONY    OF    CONFESSIONS. 

by  Christ,  who  worketh  when,  and  where,  and  how  he  pleaseth : 
so  also  are  all  other  elect  persons,  who  are  incapable  of  being 
outwardly  called  by  the  ministry  of  the  word. 

4.  Others  not  elected,  although  they  may  be  called  by  the 
ministry  of  the  word,  and  may  have  some  common  operations 
of  the  Spirit,  yet  not  being  effectually  drawn  by  the  Father, 
they  neither  do  nor  can  come  unto  Christ,  and  therefore  can- 
not be  saved  ;  much  less  can  men  not  professing  the  Christian 
religion,  be  saved  in  any  other  way  whatsoever,  be  they  never 
so  diligent  to  frame  their  lives  according  to  the  light  of  nature, 
and  the  law  of  that  religion  they  do  profess  ;  and  to  assert  and 
maintain  that  they  may,  is  very  pernicious,  and  to  be  detested. 


Of  Repektance  ukto  Life. 

1.  Such  of  the  elect  as  are  converted  at  riper  years,  having 
sometime  lived  in  the  state  of  nature,  and  therein  served  divers 
lusts  and  pleasures,  God  in  their  effectual  calling  giveth  them 
repentance  unto  life. 

2.  Whereas  there  is  none  that  doth  good,  and  sinneth  not, 
and  the  best  of  men  may  through  the  power  and  deceitfulness 
of  their  corruptions  dwelling  in  them,  with  the  prevalency  of 
temptation,  fall  into  great  sins  and  provocations  ;  God  hath 
in  the  covenant  of  grace  mercifully  provided,  that  behevers  so 
sinning  and  falling,  be  renewed  through  repentance  unto  sal- 
vation. 

3.  This  saving  repentance  is  an  evangelical  grace,  whei*e- 
by  a  person  being  by  the  Holy  Ghost  made  sensible  of  the 
manifold  evils  of  his  sin,  doth  by  faith  in  Christ  humble  himself 
for  it  with  godly  sorrow,  detestation  of  it,  and  self-abhorrency, 
praying  for  pardon  and  strength  of  grace,  with  a  purpose  and 
endeavor,  by  supphes  of  the  Spirit,  to  walk  before  God  unto 
all  well-pleasing  in  all  things. 

4.  As  repentance  is  to  be  continued  through  the  whole 
course  of  our  lives,  upon  the  account  of  the  body  of  deatii. 
and  the  motions  thereof ;  so  it  is  every  man's  duty  to  repent 
of  his  particular  known  sins,  particularly. 

5.  Such  is  the  provision  which  God  hath  made  through 
Christ  in  the  covenant  of  grace,  for  the  preservation  of  be- 
lievers unto  salvation,  that  although  there  is  no  sin  so  small, 
but  it  deserves  damnation,  yet  there  is  no  sin  so  great,  that  it 
shall  bring  damnation  on  them  who  truly  repent ;  which  makes 
the  constant  preaching  of  repentance  necessary. 


HARMONY    OF    CONFESSIONS.  251 

THE    MENNONISTS'    CONFESSION. 
CONCERNIXG    RePLNTANCE    AND    AmENDMEXT    OF    LlFE. 

We  believe  and  profess,  since  the  imagination  of  man's 
heart  is  evil  from  his  youth,  and  therefore  inclined  to  all 
iniquity,  sin,  and  wickedness,  that  therefore  the  first  lesson  of 
the  worthy  New  Testament  of  the  Son  of  God,  is  repentance 
and  amendment  of  life  ;  and  that  so,  men  having  ears  to  hear, 
and  hearts  to  understand,  ought  to  bring  forth  sincere  fruits  of 
repentance,  mend  their  lives,  believe  the  gospel,  leave  off  the 
evil,  do  the  good,  cease  from  iniquity,  and  depart  from  sin, 
putting  off  the  old  man  and  his  deeds,  and  putting  on  the 
new  man,  created  after  God  in  his  righteousness  and  hohness. 
For  neither  baptism,  nor  supper,  nor  church,  nor  any  other 
outward  ceremony,  without  faith,  regeneration,  change  or 
renewing  of  life,  can  avail  to  please  God,  or  to  obtain  any 
consolation  or  promise  of  salvation  from  him.  But  we  must 
come  to  God  with  a  true  heart,  and  in  a  perfect  faith,  and 
believe  in  Jesus  Christ,  as  the  scripture  saith  and  testifieth  of 
him ;  by  which  faith  remission  of  sin  is  obtained,  and  we 
come  to  be  sanctified,  justified,  and  children  of  God,  even  his 
Church,  becoming  partakers  of  his  nature  and  substance,  as 
being  born  again  and  anew  of  God  by  the  incorruptible  seed. 

THE   WELCH   CALVINISTIC   METHODISTS"  CONFESSION 
Of  Effectual  Calling. 

The  Holy  Spirit  is  a  true  God,  a  real  and  distinct  person 
in  the  Godhead  ;  equal  in  power  and  glory  to  the  Father  and 
to  the  Son.  It  is  he  who  reproves  the  world  of  sin  ;  regene- 
rates men  ;  leads  and  comforts  the  children  of  God  :  and  he 
is  to  be  their  resurrection  at  the  last  day. 

The  work  of  the  Holy  Spirit  on  those  who  are  to  be  saved 
eternally,  is  a  gracious,  holy,  effectual,  and  a  perpetual  work, 
in  accordance  with  the  everlasting  covenant,  the  effect  of 
eternal  love,  and  the  fruit  of  an  efficacious  redemption. 

The  applying  of  salvation  is  as  necessary  for  the  saving 
of  sinners  as  is  its  existence ;  for  without  such  an  application, 
it  could  answer  no  purpose  to  them.     God,  foreseeing  this 


262  HARMONY    OF    CONFESSIONS. 

from  eternity,  when  he  purposed  in  his  eternal  love  to  save 
sinners,  not  only  ordained  his  Son  to  be  their  complete  salva- 
tion, but  the  Holy  vSpirit  also  to  apply  it. 

The  calling  of  the  gospel  contains  a  general  publication  of  ^ 
good  news  to  lost  sinners,  through  Jesus  Christ,  and  strongly 
urges  them  to  return  to  him  for  their  eternal  salvation.  Where 
this  call  is  effectual,  the  promise  of  God  works  through  it  in 
a  gracious,  invincible,  and  saving  manner,  for  the  quickening 
of  deceased  sinners,  the  casting  down  of  imaginations  in  the 
thoughts  of  men,  delivering  them  from  the  power  of  darkness, 
translating  them  to  the  kingdom  of  his  dear  Son,  making 
them  willing  in  the  day  of  his  power,  and  leading  them  into 
all  truth.  All  those  to  whom  the  gospel  is  the  power  of  God 
in  a  day  of  grace,  shall  at  last  be  received  into  eternal  glory, 
through  our  Lord  Jesus  Christ. 

The  new  birth  consists  of  a  gracious  and  a  supernatural 
change  by  the  might  of  the  Spirit  of  God,  in  all  who  shall  be 
saved  to  life  everlasting,  by  making  them  partakers  of  the 
divine  nature,  which  is  a  principle  of  that  holy  life  which 
effectually  worketh  in  the  whole  man,  and  which  therefore 
causes  him  to  be  denominated  a  "  new  man. "  God  alone  is 
the  author  of  this  change,  which  he  generally  effects  by  the 
preaching  of  the  word.  It  is  in  scripture  spoken  of  under 
several  names,  as,  quickening,  forming  Christ  in  the  heart, 
partaking  of  the  divine  nature,  and  circumcising  the  heart. 
The  end  of  this  change  is,  to  bring  men  to  glorify  God,  by 
bringing  forth  the  fruits  of  righteousness ;  and  to  purify  the 
soul,  that  it  may  be  meet  to  hold  communion  and  fellowship 
mth  God  for  ever. 


Of  Repentance  unto  Life. 

Through  this  evangelical  grace,  the  Holy  Spirit  makes  man 
palpably  sensible  of  the  great  evil  of  sin ;  through  faith  in 
Christ,  to  become  humble,  and  to  hate  himself  on  its  account; 
to  hate  sin  with  godly  sorrow;  earnestly  to  pray  for  pardon 
for  past  sins ;  to  seek  for  strength  to  withstand  them  in  future; 
and  to  be  quite  determined,  through  the  aid  of  the  Spirit,  to 
walk  before  God,  to  all  well-pleasing  of  him  in  all  things. 

This  grace  is  to  continue  through  the  whole  of  the  Chris- 
tian's life,  and  this  is  necessary  because  the  body  of  death 
remains,  and  it  is  a  man's  duty  to  repent,  not  only  of  sin  in 
general,  but  also  of  his  own  particular  sins. 


HAHMONY    OF    CONFESSIONS.  253 

There  is  such  a  provision  made  in  the  covenant  for  the 
safety  of  behevers,  that  though  there  is  no  sin  so  small  as  to 
be  undeserving  of  damnation,  yet  the  greatest  will  not  bring 
him  under  condemnation  who  sincerely  repents.  Therefore 
the  preaching  of  repentance  is  always  necessary. 


OF  JUSTIFICATION  BY  FAITH,  AND  OF  GOOD  WORKS. 


THE  LATTER   CONFESSION  OF   HELVETIA. 
Op  the  true  Justification  of  the  Faithful. 

To  justify,  in  the  apostle's  disputation  touching  justitication, 
doth  signify  to  remit  sins,  to  absolve  from  the  fault  and  the 
punishment  thereof,  to  receive  into  favor,  to  pronounce  a  man 
just.  For  the  apostle  saith,  Rom.  viii.  "  God  is  he  that 
justifieth,  who  is  he  that  can  condemn  ?"  where  to  justify,  and 
to  condemn,  are  opposed.  And  in  the  acts  of  the  apostles, 
"  3  apostle  saith,  Acts  xiii.  "  Through  Christ  is  preached  unto 
you  forgiveness  of  sins,  and  from  all  things  (from  which  ye 
could  not  be  justified  by  the  law  of  Moses)  by  him,  every 
one  that  believeth  is  justified.  For  in  the  law  also  and  in  the 
prophets  we  read  that,  Deut.  ii.  5.  "  If  a  controversy  were 
risen  amongst  any,  and  they  came  to  judgment,  the  judge 
should  judge  them,  that  is,  justify  the  righteous,  and  make 
wicked,  or  condemn  the  wicked."  And  in  Isaiah  v.  "  Wo 
to  tliem  which  justify  the  wicked  for  rewards. "  Now  it  is 
most  certain,  that  we  are  all  by  nature  sinners,  and  before  the 
judgment  seat  of  God  convicted  of  ungodliness,  and  guilty  of 
death.  But  we  are  justified,  that  is,  acquitted  from  sin  and 
death,  by  God  the  judge,  through  the  grace  of  Christ  alone, 
and  not  by  any  respect  or  merit  of  ours.  For  what  is  more 
plain  than  that  which  Paul  saith?  Rom.  iii.  "  AH  have  sin- 
ned, and  are  destitute  of  the  glory  of  God,  and  are  justified 
freely  by  his  grace,  through  the  redemption  which  is  in  Christ 
Jesus,"  For  Christ  took  upon  himself  and  bare  the  sins  of 
the  world,  and  did  satisfy  the  justice  of  God.  God  therefore 
is  merciful  unto  our  sins  for  Christ  alone  that  suffered  and 
rose  again,  and  doth  not  impute  them  unto  us.  But  he  im- 
puteth  the  justice  of  Christ  unto  us  for  our  owe :  so  that  now 

23 


254  HARMONY    OF    CONFESSIONS. 

we  are  not  only  cleansed  from  sin,  and  purged,  and  holy,  but 
also  endued  with  the  righteousness  of  Christ,  yea,  and  acquit- 
ted from  sin,  death,  and  condemnation  :  finally,  we  are  righte- 
ous, and  heirs  of  eternal  life.  To  speak  properly  then,  it  is 
God  alone  that  justifieth  us,  and  that  only  for  Christ,  by  not 
imputing  unto  us  our  sins,  but  imputing  Christ's  righteousness 
unto  us. 

But  because  we  do  receive  this  justification,  not  by  any 
works,  but  by  faith  in  the  mercy  of  God  and  in  Christ :  there- 
fore we  teach  and  believe  with  the  apostle  that  sinful  man  is 
justified  only  by  faith  in  Christ,  not  by  the  law,  or  by  any 
works.  For  the  apostle  saith,  Rom.  iii.  "  We  conclude  that 
man  is  justified  by  faith  without  the  works  of  the  law.^'  Rom. 
iv.  "  If  Abraham  was  justified  by  works,  he  hath  whereof 
to  boast,  but  not  with  God.  For  what  saith  the  scripture  ? 
Abraham  believed  God,  and  it  was  imputed  to  him  for  righte- 
ousness. But  to  him  that  worketh  not,  but  believeth  in  him 
that  justifieth  the  ungodly,  his  faith  is  counted  for  righteous- 
ness." And  again,  Eph.  ii.  "  You  are  saved  by  grace 
through  faith,  and  that  not  of  yourselves  :  it  is  the  gilt  of  God. 
Not  by  works,  lest  any  might  have  cause  to  boast,"  &c. 
Therefore  because  faith  doth  apprehend  Christ  our  righteous- 
ness, and  doth  attribute  all  to  the  praise  of  God  in  Christ,  in 
this  respect  justification  is  attributed  to  faith  chiefly  because 
of  Christ,  whom  it  receiveth,  and  not  because  it  is  a  work  of  j 
ours.  For  it  is  the  gift  of  God.  Now,  that  we  do  receive 
Christ  by  faith,  the  Lord  showeth  at  large,  John  vi.  where 
he  putteth  eating  for  beheving,  and  beheving  for  eating.  For 
as  by  eating  we  receive  meat,  so  by  beheving  we  are  made 
partakers  of  Christ.  Therefore  we  do  not  part  the  benefit  of 
justification,  giving  part  to  the  grace  of  God  or  to  Christ,  and 
a  part  to  ourselves,  our  charity,  works,  or  merit,  but  we  do 
attribute  it  wholly  to  the  praise  of  God  in  Christ,  and  that! 
through  faith.  Moreover,  our  charity  and  our  works  cannot  j 
please  God  if  they  be  done  of  such  as  are  not  just :  wherefore 
we  must  first  be  just,  before  we  can  love  or  do  any  just  works. 
We  are  made  just  (as  we  have  said)  through  faith  in  Christy 
by  the  mere  grace  of  God,  who  doth  not  impute  unto  us  our 
sins,  but  imputeth  unto  us  the  righteousness  of  Christ,  yea,  ^ 
and  our  faith  in  Christ  he  imputeth  for  righteousness  unto  us. 
Moreover  the  apostle  doth  plainly  derive  love  fi-om  faith,  \ 
saying,  1  Tim.  i.  "  The  end  of  the  commandment  is  love, 
poceeding  from  a  pure  heart,  a  good  conscience,  and  a  faith 
unfeigned.  Wherefore  in  this  matter  we  speak  not  of  a  feignecj. 


uarmonv  of   confessions.  266 

vain,  or  dead  faith,  but  of  a  lively  and  quickening  faith,  which 
for  Christ  (who  is  hfe,  and  iriveth  life)  whom  it  apprehendeth, 
both  is  indeed,  and  is  so  called,  a  lively  faith,  and  doth  prove 
itself  to  be  lively,  by  lively  works.  And  therefore  James 
doth  speak  nothing  contrary  to  this  our  doctrine,  for  he  speak- 
eth  of  a  vain  and  dead  faith,  which  certain  bragged  of,  but 
had  not  Christ  living  within  them  by  faith.  And  James  also 
saith  that,  James  ii.  "works  do  justify ;"  yet  he  is  not  con- 
trary to  St.  Paul,  (for  then  he  were  to  be  rejected,)  but  he 
showeth  that  Abraham  did  show  his  lively  and  justifying  faith 
by  works.  And  so  do  all  the  godly,  who  yet  trust  in  Christ  alone, 
not  to  their  own  works.  For  the  apostle  saith  again.  Gal.  ii. 
1  live,  howbeit  not  I,  but  Christ  liveth  in  me.  But  the  life 
which  now  I  live  in  the  flesh,  I  live  through  the  faith  of  the 
Son  of  God,  who  loved  me,  and  gave  himself  for  me.  I  do 
not  despise  the  grace  of  God,  for  if  righteousness  be  by  the 
lav,-,  then  Christ  did  in  vain,"  &c. 

<  )r  Faith  and  Good  Wouks:  Of  their  Reward  akd  op  Man's 
Merit. 

Christian  faith  is  not  an  opinion  or  human  persuasion, 
but  a  sure  trust,  and  an  evident  and  steadfast  assent  of  the 
mind  ;  to  be  brief,  a  most  sure  comprehension  of  the  truth  of 
God  set  forth  in  the  scriptures  and  in  the  apostle's  creed,  yea, 
and  of  God  himself,  the  chief  blessedness,  and  especially  of 
God's  promise,  and  of  Christ,  who  is  the  consummation  of  all 
tlie  promises.  And  this  faith  is  the  mere  gift  of  God,  because 
God  alone  of  his  power  doth  give  it  to  his  elect,  according  to 
measure,  and  that  when,  to  whom,  and  how  much  he  will,  and 
tliat  by  his  Holy  Spirit,  through  the  means  of  preaching  the 
gospel,  and  of  faithful  prayer.  This  faith  hath  also  her  in- 
creases,whichunless  they  werelikewise  given  of  God,the  apos- 
tles w  ould  never  have  said,  Luke  xi.  "Lord  increase  our  faith." 
Now  all  these  things  which  we  have  said  hitherto  of  faith,  the 
apostles  taught  them  before  us,  even  as  we  set  them  down :  for 
Paul  saith,  Heb.  xi.  "Faith  is  the  ground  or  sure  substance  of 
things  hoped  for,  and  the  evidence  or  clear  and  certain  com- 
prehension of  things  which  are  not  seen."  And  again  he  saith 
that,  2  Cor.  i.  "  All  the  promises  of  God  in  Christ  are  yea, 
and  in  Christ  are  amen."  And  the  same  apostle  saith  to  the 
Philippians,  that  "  it  was  given  them  to  believe  in  Christ." 
And  also,  Rom.  xii.  "God  doth  distribute  unto  every  man  a 
measure  of  faith."     And  again,  2  Thess.  ii,  and  iii.     "All 


256  HARMONY    OF    CONFESSIONS. 

men  have  not  faith,  and  all  do  not  obey  the  gospel."  Besides, 
Luke  witnesseth  and  saith,  Acts  xiii.  "As  many  as  were  or- 
dained to  life,  believed."  And  therefore  he  also  calleth  faith 
"the  faith  of  God's  elect."  And  again,  Rom.  x.  "Faith 
Cometh  by  hearing,  and  hearing  by  the  word  of  God."  And 
in  another  place  he  willeth  men  to  pray  for  faith.  And  the 
same  also  calleth  faith.  Tit.  i.  "  Powerful,  and  that  showeth 
itself  by  love."  This  faith  doth  pacify  the  conscience,  and 
doth  open  unto  as  a  free  access  unto  God,  that  with  confi- 
dence we  may  come  unto  him,  and  may  obtain  at  his  hands 
whatsoever  is  profitable  and  necessary.  The  same  faith  doth 
keep  us  in  our  duty  which  we  owe  to  God  and  to  our  neigh- 
bor, and  doth  fortify  our  patience  in  adversity  ;  it  doth  frame 
and  make  a  true  confession,  and  (in  a  word)  it  doth  bring  forth 
good  fruit  of  all  sorts  ;  and  good  works  which  are  good  indeed 
do  proceed  from  a  lively  faith,  by  the  Holy  Ghost,  and  are 
done  of  the  faithful  according  to  the  will  or  rule  of  God's 
word.  For  Peter  the  apostle  saith,  "  Therefore  giving  all 
diligence  thereunto,  join  moreover  virtue  with  your  faith,  and 
with  virtue  knowledge, and  with  knowledge  temperance,"  &c. 
It  was  said  before  that  the  law  of  God,  which  is  the  will  of 
God,  did  prescribe  unto  us  the  pattern  of  good  works.  And 
the  apostle  saith,  1  Thes.  iv.  "  This  is  the  will  of  God,  even 
your  sanctification,  that  you  abstain  from  all  uncleanness,  and 
that  no  man  oppress  or  deceive  his  brother  in  any  matter." 
But  as  for  such  works  and  worships  of  God  as  are  taken  up 
upon  our  o^vn  liking,  which  St.  Paul  calleth  "  will-worship," 
they  are  not  allowed,  nor  liked  of  God.  Of  such  the  Lord 
saith  in  the  gospel.  Matt.  xv.  "  They  worship  me  in  vain, 
teaching  for  doctrine  the  precepts  of  men."  We  therefore 
disallow  all  such  manner  of  works,  and  we  approve  and  urge 
men  unto  such  as  are  according  to  the  will  and  commandment 
of  God :  Yea,  and  these  same  works  that  are  agreeable  to 
God's  will,  must  be  done,  not  to  the  end  to  merit  eternal  life 
by  them,  for  "  life  everlasting,"  as  thfe  apostle  saith,  "  is  the 
gift  of  God  :"  nor  for  ostentation's  sake,  which  the  Lord  doth 
reject,  Matt.  vi.  nor  for  lucre,  which  also  he  misliketh.  Matt, 
xxiii.  but  to  the  glory  of  God,  to  commend  and  set  forth  our 
calling,  and  to  yield  thankfulness  unto  God,  and  also  for  the 
profit  of  our  neighbors.  For  the  Lord  saith  again  in  the  gos- 
pel, Matt.  V.  "  Let  your  hght  so  shine  before  men,  that  they 
may  see  your  good  works,  and  glorify  your  Father  which  is 
in  heaven."  Likewise  the  apostle  Paul  saith,  Ephe.  iv. 
"  Walk  worthy  of  your  calling  :"    Also,  Col.  iii.     "  Whatso- 

I 


HARMONY    OF    CONFESSIONS.  257 

ever  you  do  (saith  he)  either  in  word,  or  in  deed,  do  all  in  the 
name  of  the  Lord  Jesus,  giving  thanks  to  God  the  Father  by 
him.  Let  no  man  seek  his  own,  but  every  man  his  brother's." 
And,  Phil.  iv.  Tit.  iii.  "  Let  ours  also  learn  to  show  forth 
good  works  for  necessary  uses,  that  they  be  not  unprofitable." 
Notwithstanding  therefore  that  we  teach  with  the  apostle  that 
a  man  is  justified  by  faith  in  Christ,  and  not  by  any  good 
works,  yet  we  do  not  lightly  esteem  or  condemn  good  works  : 
because  we  know  that  a  man  is  not  created  or  regenerated 
through  faith,  that  he  should  be  idle,  but  rather  that  without 
ceasing  he  should  do  those  things  which  are  good  and  profita- 
ble. For  in  the  gospel  the  Lord  saith.  Matt.  xii.  "  A  good 
tree  bringeth  forth  good  fruit."  And  again,  John  xv.  "  Who- 
soever abideth  in  me,  bringeth  forth  good  fruit."  And  lastly 
the  apostle  saith,  Ephe.  ii.  "  We  are  the  workmanship  of 
God,  created  in  Christ  Jesus  to  good  wOrks,  which  God  hath 
prepared,  that  we  should  walk  in  them."  And  again,  Tit.  ii. 
"  Who  gave  himself  for  us,  that  he  might  deliver  us  from  all 
iniquity,  and  purge  us  to  be  a  pecuhar  people  to  himself,  zeal- 
ous of  good  works."  We  therefore  condemn  all  those  which 
do  contemn  good  works,  and  do  babble  that  they  are  needless, 
and  not  to  be  regarded.  Nevertheless,  as  was  said  before, 
we  do  not  think  that  we  are  saved  by  good  works,  or  that  they 
are  so  necessary  to  salvation,  that  no  man  was  ever  saved 
without  them.  For  we  are  saved  by  grace,  and  by  the  benefit 
of  Christ  alone.  Works  do  necessarily  proceed  from  faith  : 
but  salvation  is  improperly  attributed  to  them,  which  is  most 
properly  ascribed  to  grace.  That  sentence  of  the  apostle  is 
very  notable,  Rom.  xi.  "  If  by  grace,  then  not  of  works  : 
for  then  grace  were  no  more  grace  :  But  if  of  works,  then  is 
it  not  of  grace  :  for  then  works  were  no  more  works." 

Now  the  works  which  we  do  are  accepted  and  allowed  of 
God  through  faith,  because  they  which  do  them  please  God 
by  faith  in  Christ,  and  also  the  works  themselves  are  done  by 
the  grace  of  God  through  his  Holy  Spirit.  For  Saint  Peter 
saith  that.  Acts  x.  *♦  Of  every  nation,  he  that  feareth  God, 
and  worketh  righteousness,  is  accepted  with  him."  And 
Paul  also.  Col.  i.  "  We  cease  not  to  pray  for  you,  that  you 
may  walk  worthy  of  the  Lord,  and  in  all  tilings  please  him, 
being  fruitful  in  every  good  work."  Here  therefore  we  dili- 
gently teach  not  false  and  philosophical,  but  true  virtues,  true 
good  works,  and  the  true  duties  of  a  Christian  man.  And  this  we 
do  with  all  diligence  and  earnestness  that  we  can,  inculcate 
and  beat  into  men's  minds,  sharply  reproving  the  slothfulness 
23* 


258  HARMONY    OF    CONFESSIONS. 

and  hypocrisy  of  all  those  who  with  their  mouths  praise  and 
profess  the  gospel,  and  yet  with  their  shameful  life  do  dishonor 
the  same,  setting  before  their  eyes  in  this  case  God's  horrible 
threatenings,  large  promises,  and  bountiful  rewards,  and  that 
by  exhorting,  comforting,  and  rebuking.  For  we  teach,  that 
God  doth  bestow  great  rewards  on  them  that  do  good,  accor- 
ding to  that  saying  of  the  prophet,  Isa.  iv.  "  Refrain  thy  voice 
from  weeping,  because  thy  work  shall  have  a  reward."  In 
the  gospel  also  the  Lord  said,  Mark  v.  and  x.  "  Rejoice, 
and  be  glad,  because  your  reward  is  great  in  the  heavens." 
And,  "  He  that  shall  give  to  one  of  these  little  ones  a  cup  of 
cold  water,  verily  I  say  unto  you  he  shall  not  loose  his  reward." 
Yet  we  do  not  attribute  this  reward,  which  God  giveth,  to  the 
merit  of  the  man  that  receiveth  it,  but  to  the  goodness  or 
liberality,  and  truth  of  God,  which  promiseth  and  giveth  it : 
who  although  he  owe  nothing  unto  any,  yet  he  hath  promised 
to  give  a  reward  to  those  that  faithfully  worship  him,  notwith- 
standing that  he  do  also  give  them  grace  to  worship  him. 
Besides  there  are  many  things  unworthy  the  majesty  of  God, 
and  many  imperfect  things  are  found  in  the  works  even  of  the 
saints,  and  yet  because  God  doth  receive  into  favor,  and  em- 
brace the  works  of  them  for  Christ's  sake,  therefore  he  per- 
formeth  unto  them  the  promised  reward.  For  otherwise,  our 
righteousnesses  are  compared  to  a  menstruous  cloath,  yea,  and 
the  Lord  in  the  gospel  saith,  I^uke  xvii.  "  When  you  have 
done  all  things  that  are  commanded  you,  say,  we  are  unprofit- 
able servants  :  that  which  we  ought  to  do  we  have  done."  So 
that  though  we  teach  that  God  doth  give  a  reward  to  our  good 
deeds,  yet  withal  we  teach  with  Augustine,  that  "  God  doth 
crown  in  us,  not  our  deserts,  but  his  own  gifts."  And  therefore 
whatsoever  reward  we  receive,  we  say  that  it  is  a  grace,  and 
rather  a  grace  then  a  reward :  because  those  good  things 
which  we  do,  we  do  then  rather  by  God  than  by  ourselves  : 
and  because  Paul  saith,  1  Cor.  iv.  ^  '*  What  hast  thou  that 
thou  hast  not  received  1  If  thou  hast  received  it,  why  dost 
thou  boast  as  though  thou  hadst  not  received  it  ?'  And  that 
which  the  blessed  martyr  Cyprian  doth  gather  out  of  this  place, 
"  That  we  must  not  boast  of  any  thing,  seeing  nothing  is  our 
own."  We  therefore  condemn  those  who  defend  the  merits 
of  men,  that  they  may  make  frustrate  the  grace  of  God. 


HARMONY    OF    CONFESSIONS.  259 

THE    CONFESSION    OF    BOHEMIA. 
Ov  Christ   our  Lord,  and  of  Justification  by  Faith. 

The  sixth  point  of  Christian  doctrine  in  our  churches  is, 
as  touching  sound  and  lively  faith  in  Jesus  Christ  our  Lord, 
and  of  true  justification  by  this  faith.  And  a  little  after,  our 
men  are  taught  to  acknowledge  this  grace  and  truth,  and  in 
all  the  saving  and  wonderful  works  which  Christ  brought  to 
effect,  by  faith  to  behold  those  things  which,  according  to  the 
meaning  of  the  holy  scripture,  are  in  a  steadfast  faith  to  be 
believed  and  professed  :  such  are  these,  the  coming  of  Christ 
from  heaven,  his  conception,  nativity,  torments,  death,  buriaL, 
resurrection,  ascending  into  heaven,  his  sitting  at  the  right 
hand  of  God,  and  his  coming  again  from  thence  to  judge  the 
quick  and  the  dead.  In  these  principal  effects,  as  in  a  chest 
wherein  treasure  is  kept,  are  all  those  saving  fruits  of  true 
justification  laid  up,  and  from  thence  they  are  taken  for  the 
elect  and  faithful,  that  in  spirit  and  conscience  by  faith  thev 
may  be  made  partakers  thereof,  all  which  shall  hereafter  be 
perfectly  and  fully  given  unto  them,  in  the  day  of  that  joyful 
resurrection.  These  things  are  also  found  in  the  sixth  sec- 
tion, so  far  forth  as  they  describe  the  works  of  Christ,  and  th© 
fruits  thereof. 

Out  of  this  foundation  of  this  justifying  faith,  and  of  true 
and  perfect  justification  thereby,  according  to  evident  and 
clear  testimonies  in  the  scriptures,  we  are  further  taught : 
first,  that  no  man  by  his  own  strength,  or  by  the  power  of  his 
own  will,  or  of  flesh  and  blood,  can  attain  unto,  or  have  this 
saving  or  justifying  faith,  except  God  of  his  grace,  by  the  holy 
Ghost,  and  by  the  ministry  of  the  gospel  preached,  do  plant 
it  in  the  heart  of  whom  he  list,  and  when  he  list :  so  that  that 
heart  may  receive  all  things  which  are  offered  to  salvation, 
and  made  known  touching  the  same,  by  the  public  preaching 
of  the  word,  and  by  the  sacraments  instituted  of  Christ 
Hereof  holy  John  Baptist  saith,  John  iii.  "  Man  can  take 
nothing  to  himself,  except  it  be  given  him  from  above."  Also, 
our  Lord  Christ  himself  saith,  John  vi.  "  IVo  man  cometh 
to  me  except  the  Father  which  sent  me  do  draw  him."  And 
a  little  after,  "  Except  it  be  given  him  of  my  Father,"  that  is, 
from  above,  by  the  Holy  Ghost.  And  to  Peter  Christ  said. 
Matt.  xvi.  "  Flesh  and  blood  hath  not  revealed  this  unto 
thee." 


260  HARMONY    OF    CONFESSIONS. 

Now  this  faith  properly  is  an  assent  of  a  wilhng  heart  to 
the  whole  truth  delivered  in  the  gospel,  ^vhereby  man  is  light- 
ened in  his  mind  and  soul,  that  he  may  rightly  acknowledge 
and  receive  for  his  only  Saviour,  his  God,  and  Lord  Jesus 
Christ,  and  upon  him,  as  on  a  true  rock,  he  may  build  his 
whole  salvation,  love,  follow,  and  enjoy  him,  and  repose  all 
his  hope  and  confidence  in  him  :  and  by  this  vahant  confi- 
dence he  may  lift  up  himself,  and  trust  that  for  him  and  his 
only  merit,  God  is  become  to  him  loving,  gentle,  bountiful, 
and  also  that  in  him,  and  for  him,  he  assuredly  hath,  and  shall 
have  for  ever,  eternal  life,  according  to  his  true  promise,  which 
he  confirmed  with  an  oath,  saying,  John  vi.  "  Yerily  I  say 
unto  you,  he  that  believeth  in  me  hath  eternal  life."  And, 
"  This  is  the  will  of  him  that  sent  me,  that  he  which  seeth  the 
son  and  believeth  in  him,  shall  have  eternal  life,  and  I  will 
raise  him  up  in  the  last  day."  Also,  "  This  is  life  eternal, 
that  they  know  thee  the  true  God,  and  whom  thou  hast  sent, 
Jesus  Christ."  And  Isaiah  saith,  "  By  his  knowledge  shall 
my  righteous  servant  jusfify  many."  This  faith  alone,  and 
this  inward  confidence  of  the  heart  in  Jesus  Christ  our  Lord, 
doth  justify,  or  make  a  man  just  before  God,  without  any 
works  which  he  may  add,  or  any  merit  of  his  :  of  which  St. 
Paul  saith,  Rom.  iv.  "  But  to  him  that  worketh  not  at  all, 
but  believeth  in  him  that  justifieth  the  wicked  man,  his  faith  is 
imputed  for  righteousness."  And  before  he  said,  Rom.  iii. 
"  But  now  is  the  righteousness  of  God  made  manifest  without 
the  law,  having  witness  of  the  law  and  of  the  prophets  :  to  wit 
the  righteousness  of  God,  by  the  faith  of  Jesus  Christ  unto 
all  and  upon  all  that  believe."  And  in  another  place,  Acts 
xiii.  "  He  that  believeth  in  him,  is  made  righteous."  And 
this  righteousness  or  justification  is  the  remission  of  sins,  the 
taking  away  of  eternal  punishment,  which  the  severe  justice 
of  God  doth  require,  and  to  be  clothed  with  Christ's  righteous- 
ness, or  with  imputation  thereof :  also  it  is  a  reconciliation 
with  God,  a  receiving  into  favor,  whereby  we  are  made  accep- 
table in  the  beloved  and  fellow  heirs  of  eternal  life.  For  the 
confirming  of  which  things,  and  by  reason  of  our  new  birth  or 
regeneration,  there  is  an  earnest  added,  to  wit,  the  Holy 
Ghost,  who  is  given  and  bestowed  freely,  out  of  that  infinite 
grace,  for  Christ  his  death,  blood  shedding,  and  his  resun-ec- 
tion.  All  these  things  hath  Paul  described  very  excellently 
in  his  epistle  to  the  Romans,  where  he  bringeth  in  David 
speaking  in  this  wise,  Ps.  xxxii.  "  Blessed  are  they  whose 
iniquities  are  forgiven  :"  whereof  he  speaketh  in  that  whole 


HARMONY    OF    CONFESSIONS.  261 

chapter.  And  to  the  Galatians  he  saith,  Ga!.  iv.  "  God  sent 
forth  his  Son,  that  we  might  receive  the  adoption.  Rom.  viii. 
'*  Now  because  ye  are  sons,  God  hath  sent  forth  the  Spirit  of 
his  Son,  crying  in  your  hearts,  Abba,  Father."  For  whom- 
soever God  doth  justify,  to  them  lie  doth  give  the  Holy  Ghost, 
and  by  him  he  doth  first  regenerate  them,  as  he  promiseth  by 
the  prophet :  saying,  Eze.  xi.  "  I  will  give  them  a  new  heart, 
and  I  will  put  my  Spirit  in  the  midst  of  them,"  that  as  before 
sin  had  reigned  in  them  to  death,  so  also  then  grace  might  reign 
by  righteousness  unto  eternal  life  through  Jesus  Christ.  And 
this  is  the  communion  or  participation  of  the  grace  of  God 
tJie  Father,  of  the  merit  of  Jesus  Christ  our  Lord,  and  of  the 
sanctilication  of  the  Holy  Ghost :  this  is  the  law  of  faith,  the 
law  of  the  Spirit,  and  life,  written  by  the  Holy  Ghoftt. 

But  the  lively  and  never  dying  spring  of  this  justification,  is 
our  Lord  Jesus  Christ  alone,  by  those  his  saving  works,  that 
is,  which  give  salvation,  from  whom  all  holy  men  from  the 
beginning  of  the  world,  as  well  before  the  law  was  published, 
and  under  the  law,  and  the  discipline  thereof,  as  also  after  the 
law,  have  and  do  draw,  have  and  do  receive  salvation  or  re- 
mission of  their  sins  by  faith  in  the  most  comfortable  promise 
of  the  gospel :  and  do  apply  and  appropriate  it  as  peculiar  to 
themselves,  only  for  the  sole  death  of  Christ,  and  his  blood- 
shedding,  to  the  full  and  perfect  abolishing  of  their  sins,  aW 
the  cleansing  from  them  all,  whereof  we  have  many  testimo- 
nies in  the  scripture.  Holy  Peter,  before  the  Vvhole  country 
at  Jerusalem,  doth  prove  by  sound  arguments  that.  Acts  iv. 
"  Salvation  is  not  to  be  found  in  any  other,  than  in  Christ  Jesus 
alone,  and  that  under  this  large  cope  of  heaven,  there  is  no 
other  name  given  unto  men  whereby  we  may  be  saved." 
And  in  another,  place  he  appealcth  to  the  consenting  voices 
and  testimonies  of  all  the  prophets,  who  spake  with  one  mind, 
and  by  one  spirit,  as  it  were  by  one  mouth  :  and  thus  he  said. 
Acts  X.  "  As  touching  this  Jesus,  all  the  prophets  bear 
witness,  that  through  his  name  all  that  believe  in  him  shall 
receive  remission  of  sins."  And  to  the  Hebrews  it  is  written, 
Heb.  i.  "  He  hath  by  himself  purired  our  sins."  And  again, 
Eph.  i.  "  We  have  redemption  through  his  blood,  even  the 
remission  of  sins."  And  St.  John  saith,  1  John  ii.  "  We 
have  an  advocate  with  the  Father,  Jesus  Christ  the  righteous, 
and  he  is  the  propitiation  or  atonement  for  our  sins,  and  not 
for  ours  only,  but  also  for  the  sins  of  the  whole  world."  And 
again  to  the  Hebrews,  Heb.  x.  "We  are  sanctified  by  the 
offering  of  the  body  of  Jesus  Christ  once  made  :  and  a  little 


262  HA-RMON?    OF    CONFESSIONS. 

after  he  addeth,  "  with  one  only  offering  hath  he  consecrated 
for  ever  them  that  are  sanctified,"  namely  of  God,  by  the 
Spirit  of  God.  Therefore,  all  sinners  and  such  as  are  peni- 
tent ought  to  fly  incontinently  through  their  whole  life  to  our 
Lord  Jesus  Christ  alone,  for  remission  of  their  sins,  and  every 
savmg  grace,  according  to  that  in  the  epistle  to  the  Hebrews, 
Heb.  iv.  "  Seeing  that  we  have  a  great  high  priest,  even 
Jesus  the  Son  of  God,  which  is  entered  into  heaven,  let  us 
hold  fast  this  profession,"  which  is  concerning  Christ  our 
Lord  :  and  straightway  he  addeth,  "  Let  us  therefore  go  boldly 
unto  the  throne  of  grace,  that  we  may  receive  mercy  and  find 
grace  to  help  in  time  of  need."  Also  Christ  himself,  crying 
out,  saith,  John  vii.  *'  He  that  thirsteth,  let  him  come  to  me  and 
drink."  And  in  another  place,  John  vi.  "  He  that  cometh  unto 
me  shall  not  hunger  :  and  he  that  believeth  in  me,  shall  never 
thirst."  Now  they  that  attain  to  this  justification  by  Christ 
our  Lord,  are  taught  to  take  unto  themselves  true  and  assured 
comfort,  out  of  this  grace  and  bounty  of  God,  to  enjoy  a  good 
and  quiet  conscience  before  God,  to  be  certain  of  their  own 
salvation,  and  to  have  it  confirmed  to  them  by  this  means,  that 
seeing  they  are  here  the  sons  of  God,  they  shall  also  after 
death  in  the  resurrection  be  made  heirs.  In  the  mean  time 
they  ought  both  to  desire  to  be  brought  to  this,  that  they  may 
rei^eive  the  fruit  of  perfect  salvation,  and  also  cheerfully  to 
look  for  it,  with  that  confidence,  according  to  the  promise  of 
the  Lord,  that  such  shall  not  come  into  judgment,  but  that  by 
making  a  way,  they  have  already  passed  from  death  into  life. 
Of  all  other  points  of  doctrine  we  account  this  the  chiefest 
and  weightiest,  as  that  wherein  the  sum  of  the  gospel  doth 
consist,  Christianity  is  founded,  and  the  precious  and  most 
noble  treasure  of  eternal  salvation,  and  the  only  and  lively 
comfort  proceeding  from  God,  is  comprehended.  Therefore 
herein  our  preachers  do  labor  especially,  that  they  may  well 
instruct  the  hearts  of  men  in  this  point  of  doctrine,  and  so  sow 
it,  that  it  may  take  deep  root. 


Of  Good  Works  and  a  Christian  Life. 

In  the  seventh  place,  we  teach,  that  they  who  are  made 
righteous  and  acceptable  to  God,  by  faith  alone  in  Christ 
Jesus,  and  that  by  the  grace  of  God  without  any  merits,  ought 
in  the  whole  course  of  their  life  that  followeth  both  altogether 
jointly,  and  every  one  particularly,  according  as  the  order. 


HARMONY    OF    CONFESSIONS.  263 

condition,  age,  and  place  of  every  one  doth  require,  to  per- 
form and  exercise  those  good  works  and  holy  actions  which 
are  commanded  of  God,  even  as  God  commandeth,  when  he 
saith,  "  Teach  them  to  observe  all  things  which  I  have  com- 
manded you."  Now  these  good  works  or  holy  actions,  are 
not  certain  affections  devised  of  flesh  and  blood,  (for  such  the 
Lord  forbiddeth,)  but  they  are  expressly  shewed  and  pro- 
pounded unto  us  by  the  Spirit  of  God,  to  do  the  which  God 
doth  bind  us,  the  rule  and  chief  square  whereof  God  himself 
is  in  his  word  :  for  so  he  saith  l3y  the  prophet,  Ezek.  xx. 
"  Walk  not  in  the  commandments  of  your  fathers,  and  keep 
not  their  judgments,  and  defile  not  yourselves  with  their  idols  : 
I  am  Jehovah  your  God  ;  walk  ye  in  my  commandments,  and 
keep  my  judgments,  and  do  them."  Likewise  Christ  saith, 
Matt,  xviii.  "  Teach  them  those  things  which  I  have  com- 
manded you."  Therefore  the  ten  commandments,  and  love 
which  by  faith  worketh  righteousness,  on  the  right  hand  and 
on  the  left  hand,  as  well  toward  God  as  toward  our  neighbor, 
is  a  certain  sum,  a  most  straight  square,  and  a  most  artificial 
shaping  and  description  of  all  good  works.  Now  an  example 
of  this  square  is  the  most  holy  life  of  Christ,  whereof  he  him- 
self saith.  Matt.  xi.  "  Learn  ot  me,  because  I  am  meek  and 
humble  in  heart."  And  what  other  thing  would  he  teach,  by 
uttering  these  eight  sentences  of  happiness,  than  to  show 
what  manner  of  life  the  true  children  of  God  ought  to  lead, 
and  what  be  the  works  which  God  hath  commanded. 

Therefore,  according  to  these  things  they  teach  with  all 
care  and  diligence,  touching  the  difference  which  is  to  be 
known  and  kept  betwixt  those  works  which  are  devised  and 
taught  of  men,  and  those  which  are  commanded  of  God. 
Those  works  which  are  commanded  of  God,  ought  not  to  be 
intermitted  for  human  traditions.  For  Christ  doth  grievously 
reprehend  this  in  them  that  do  otherwise,  and  in  the  phari- 
sees,  saying,  Matt.  xv.  '*  Why  do  you  transgress  the  com- 
mandments of  God  for  your  traditions  ?"  And  again,  "  In 
vain  do  they  worship  *me,  seeing  they  do  only  teach  the  com- 
mandments of  men."  But  such  works  as  are  taught  of  men, 
what  show  soever  they  have  even  of  goodness,  are  in  no  case 
to  be  so  highly  esteemed  as  those  which  are  commanded  of 
God.  Yea,  to  say  somewhat  more,  if  they  be  not  of  faith, 
but  contrary  to  faith,  they  are  of  no  value  at  all,  but  are  an 
abomination  and  filthiness  before  the  face  of  God.  Now  all 
good  works  are  divided,  first,  generally,  into  those  which  per- 
tain to  all  true  Christians,  according  to  the  unity  of  faith  and 


264  HARMONY    OF    CONFESSIONS. 

catholic  salvation.  Secondly,  they  are  divided  particularly 
into  those  which  are  proper  to  the  order,  age,  and  place  of 
every  man,  as  the  Holy  Ghost  doth  severally  teach  elders, 
masters,  the  common  sort ;  parents,  children,  the  married, 
the  unmarried,  and  every  one,  what  be  their  proper  bonds  and 
works.  Moreover,  in  this  point  men  are  diligently  taught  to 
know  how,  and  wherein,  good  works  do  please  God.  Truly, 
they  please  God  no  otherwise,  than  in  the  only  name  of  our 
Lord  Jesus  Christ,  in  whose  name  they  ought  to  be  done  to 
the  glory  of  God,  according  to  the  doctrine  of  Paul  the  apostle 
who  speaketh  thus,  Col.  iii.  "  Whatsoever  you  do  in  words 
and  in  deeds,  do  all  in  the  name  of  our  Lord  Jesus."  And 
the  Lord  himself  saith,  1  Cor.  x.  John  xv.  "  Without  me  ye 
can  do  nothing,"  that  is,  nothing  that  may  please  God,  and  be 
your  salvation.  Now  to  do  good  works  in  the  name  of  Chri^, 
is  to  do  them  in  a  lively  faith  in  him,  whereby  we  are  justified, 
and  in  love,  which  is  poured  fourth  into  our  hearts  by  the 
Holy  Ghost,  in  such  sort  that  God  loveth  us,  and  we  again 
love  him  and  our  neighbor.  For  the  Holy  Ghost  doth  sanc- 
tify, move,  and  kindle  the  hearts  of  them  which  are  justified, 
to  do  these  holy  actions,  as  the  Lord  saith,  John  xiv.  "  Hejshall 
be  in  you  :"  And  the  apostle,  1  John  ii.  "  The  anointing 
of  God  teacheth  you."  These  two,  faith  and  love,  are  the 
fountain  and  square  of  all  virtues  and  good  works,  according  to 
the  testimony  of  the  apostle,  1  Tim.  i.  "  The  end  of  the 
commandment  is  love  out  of  a  pure  heart  and  a  good  conscience, 
and  faith  not  feigned.  And  again,  Heb.  xi.  "  Without  faith 
it  is  not  possible  to  please  God."  Also,  1  Cor.  xiii.  "  With- 
out love,  nothing  doth  profit  a  man." 

In  the  next  place  they  teach  why,  and  to  what  purpose  or 
end,  such  good  works  as  pertain  to  Christian  godliness,  ought 
to  be  done  ;  to  wit,  not  in  this  respect,  that  men  by  these 
works  should  obtain  justification  or  salvation,  and  remission 
of  sins.  (For  Christ  saith,  Luke  xvii.  "  When  you  have 
done  all  tliose  things  w^hich  were  commanded  you,  say,  we  are 
unprofitable  servants."  Also,  Paul  saith,  Titus  iii.  "  Not 
for  the  works  of  righteousness  which  we  have  done,  but 
through  his  mercy  hath  he  saved  us."  Wherewith  all  those 
words  of  David  agree,  when  he  prayeth,Ps.  cxliii.  "  Lord,  enter 
not  into  judgment  with  thy  servant,  because  that  in  thy  sight  shall 
no  flesh  living  be  justified.")  But  Christians  are  to  exercise 
themselves  in  good  works,  for  these  causes  following  :  First, 
that  by  this  means  they  may  prove  and  declare  their  faith, 
and  by  these  works  be  known  to  be  true  Christians,  that  is, 


HARMONY    OF    CONFESSIONS.  265 

the  lively  members  and  followers  of  Christ,  whereof  our  Lord 
saith,  Luke  vi.  "  Every  tree  is  known  by  his  own  fruits." 
Indeed  good  works  are  assured  arguments,  and  signs,  and 
testimonies,  and  exercises  of  a  lively  faith,  even  of  that  faith 
which  lieth  hid  in  the  heart,  and  to  be  short,  of  the  true  fruit 
thereof,  and  such  as  is  acceptable  to  God.  Paul  saith,  Gal.  iL 
"Christ  liveth  in  me  :  for  in  that  I  now  live  in  the  flesh,  I 
live  by  faith  in  the  Son  of  God."  And  truly  it  cannot  be  other- 
wise, but  that  as  sin  doth  bring  forth  death,  so  faith,  and 
justification,  which  ariseth  thereout,  doth  bring  forth  life, 
inwardly  in  the  spirit,  and  outwardly  in  the  works  of  charityr 
Secondly,  we  must  therefore  do  good  works,  that  Christians 
might  confirm  and  build  up  their  election  and  vocation  in 
themselves,  and  preserve  it  by  taking  heed  that  they  fall  not  in 
mortal  sins,  even  as  Saint  Peter  teacheth,  among  other  things 
writing  thus,  2  Peter  i.  "  ^Therefore  brethren  endeavor  rather 
to  make  your  election  and  vocation  sure,  or  to  confirm  it." 
And  how  this  may  be  done,  he  doth  briefly  declare  a  little 
!  before.  "  Therefore  giving  all  diligence  thereunto,  join  virtue 
with  your  faith  :  and  with  virtue,  knowledge :  and  with  know- 
ledge, temperance  :  and  with  temperance,  patience  :  and  with 
patience,  godliness  :  and  with  godliness,  brotherly  kindness  : 
and  with  brotherly  kindness,  love.  For  if  these  things  be 
among  you,  and  abound  in  you,  they  will  make  you  that  you 
neither  shall  be  idle,  nor  unfruitful  in  the  knowledge  of  our 
Lord  Jesus  Christ."  In  which  place  Saint  Peter  doth  evi- 
dently show  that  we  must  endeavor  to  exercise  ourselves  in 
good  works,  first  for  this  cause,  lest  that  the  grace  of  faith  and 
a  good  conscience,  which  we  have,  be  either  lost  or  defiled,  but 
that  it  may  rather  be  preserved.  (For  the  Holy  Ghost  doth  flj 
from  idolaters,  and  departeth  from  profane  men,  and  the  evil  and 
impure  spirit  doth  return  into  an  empty  and  idle  house.  Also, 
whosoever  doth  either  loose,  or  defile  a  good  conscience, 
what  commendable  thing,  or  what  work  can  he  do  that  is 
precious  and  acceptable  to  God  ?  how  shall  he  give  himself 
to  prayer  ?)  Secondly,  for  this  cause,  that  we  may  profit  and 
increase  more  and  more  in  this  grace,  and  that  we  may  gain 
unto  the  Lord,  by  occupying  those  talents  which  are  com- 
mitted to  our  trust :  whereof  Saint  Paul  saith,  2  Cor.  iii.  "  Now 
we  all  beholding,  as  in  a  mirror,  the  glory  of  the  Lord  with 
open  face,  are  changed  into  the  same  image  from  clory  to 
glory:"  that  is,  we  behold  Christ,  who  is  the  image  and  glory 
of  the  Father,  and  herein  we  endeavor  that  we  may  be  con- 
formed to  the  hkeness  of  this  image,  by  the   Holy  Ghost, 

24 


266  HARMONY    OF    CONFESSIONS. 

which  doth  kindle  us  thereunto,  till  this  image  doth  get  her 
perfection,  by  the  blessed  resurrection.  Thirdly,  we  must  do 
and  exercise  ourselves  in  good  works,  as  well  for  the  promises 
of  this  life,  as  also  for  the  reward  of  eternal  life,  (whereof 
mention  is  made  very  often  and  at  large  in  the  holy  scripture) 
and  that  by  faith  in  Christ  we  have  a  more  easy  entrance  to 
the  attaining  of  those  rewards,  and  to  the  eternal  kingdom  of 
heaven,  as  Saint  Peter  testifieth,  saying,  2  Peter  i*  "  If  ye 
do  these  things,  ye  shall  never  fall.  For  by  this  means  an 
entering  shall  be  ministered  unto  you  abundantly  into  the 
everlasting  kingdom  of  our  Lord  and  Saviour  Jesus  Christ." 
But  chiefly  we  must  do  the  works  of  mercy,  whereby  we  may 
benefit  our  neighbor,  whereby  we  provide  and  do  for  him  and 
whereof  he  standeth  in  need,  such  as  these  be,  to  give  alms, 
to  visit  the  sick,  to  have  a  care  of  them,  or  to  be  at  hand  to 
do  them  service,  to  teach  the  simple,  by  counsel  and  labor  to 
help  others,  to  pardon  ojffences,  and  such  like,  which  all  have 
the  promises  of  the  bountifulness  of  God  and  of  rewards,  to  do 
the  which  Christ  our  Lord  doth  exhort  in  these  words,  Luke  vi. 
"  Be  ye  merciful,  as  your  Father  is  merciful.  Give,  and  it 
shall  be  given  to  you  ;  forgive,  and  ye  shall  be  forgiven." 
And  in  another  place,  Luke  xii.  "  Sell  your  goods,  and  give 
alms  :  get  you  bags  which  wax  not  old,  a  treasure  that  cannot 
fail  in  heaven,  where  no  thief  cometh,  and  where  the  moth 
corrupteth  nothing."  Also,  Luke  xiv.  "  TV  hen  thou  makest 
a  feast,  call  the  poor,  the  maimed,  the  lame,  the  blind,  and 
thou  shalt  be  blessed,  because  they  cannot  recompense  thee, 
for  thou  shalt  be  recompensed  at  the  resurrection  of  the  just." 
Also,  "  I  was  an  hungered,  I  thirsted,  I  was  a  stranger,  naked, 
sick,  and  in  prison,  and  in  all  things  ye  helped  me  by  your 
service  :  Verily  I  say  unto  you,  inasmuch  as  you  did  these 
things  to  one  of  the  least  of  my  brethren,  ye  did  them  to  me. 
Come  hither,  ye  blessed  of  my  Father,  inherit  the  kingdom 
prepared  for  you  before  the  beginning  of  the  world."  By 
these  it  is  plain  and  manifest,  that  those  works  which  proceed 
of  faith  do  please  God,  and  are  rewarded  with  abundant  grace, 
to  wit,  with  the  recompense  of  all  kind  of  good  things  and 
blessings,  both  in  this  life,  and  in  the  Hfe  to  come. 

Lastly,  this  doctrine  is  shut  up  with  this  or  such  hke  exhor- 
tation, that  no  man  can  perfectly  do  these  works  of  Christian 
godliness,  or  fully  perform  the  commandments  of  God,  and 
that  no  man  can  be  found,  who  doth  not  fail  in  any  part  hereof, 
and  who  is  clean  without  sin  :  as  it  is  written,  Eccle.  vii. 
"  There  is  not  a  man  so  just  on  the  earth,  who  doth  uprightly 


HARMONY    OF    CONFESSIONS.  267 

and  not  sin  :"  and  that  therefore  every  one  ought  to  seek  and 
to  enjoy  his  perfection  in  Christ  Jesus,  in  his  grace,  precious 
sacrifice  and  merit,  by  that  faith  and  his  justification,  which 
consisteth  in  the  remission  of  sins,  if  he  will  not  have  any 
thing  in  himself  that  may  deserve  damnation.  For  Christ 
alone  is  our  perfection,  and  fulfilling  of  the  law,  our  life  and 
righteousness,  aud  whosoever  receive  him  by  faith,  and  do 
wholly  trust  in  him,  these  men  have  all  their  sins  washed  away 
in  the  blood  of  Christ,  so  that  afterward  they  need  not  to  fear 
condemnation.  For  thus  Paul  wiiteth,  Rom.  viii.  "  There- 
fore now  there  is  no  condemnation  to  them  which  are  in 
Christ  Jesus,  which  do  not  walk  according  to  the  flesh,  but 
according  to  the  Spirit."  For  to  these  men,  1  Cor.  i.  "  Christ 
is  made  of  God  wisdom,  righteousness,  sanctification,  and 
redemption." 

THE    FRENCH    CONFESSION. 

We  believe  that  our  whole  righteousness  doth  consist  in  the 
remission  of  our  sins,  which  is  also  as  David  doth  testify,  our 
only  felicity.  Therefore  we  do  utterly  reject  all  other  means, 
whereby  men  do  think  that  they  may  be  justified  before  God, 
and  casting  away  all  opinion  of  virtues  and  merits,  we  do  alto- 
gether rest  in  the  only  obedience  of  Jesus  Christ,  which  is 
imputed  to  us,  both  that  all  our  sins  may  be  covered,  and  also 
that  we  may  obtain  grace  before  God.  To  conclude,  we 
believe  that  we  cannot  find  where  to  rest  ourselves,  if  we 
dechne  never  so  little  from  this  foundation,  but  rather  we  shall 
be  always  unquiet,  because  vve  are  not  at  peace  with  God,  till 
we  be  certainly  persuaded,  that  we  are  loved  in  Jesus  Christ, 
because  that  in  ourselves  we  are  worthy  of  all  hatred. 

We  believe  that  by  faith  alone  we  are  made  partakers  of 
this  righteousness,  as  it  is  written,  He  suffered,  to  purchase 
salvation  for  us,  "  That  whosoever  believeth  in  him  should 
not  perish."  And  this  is  therefore  done,  because  the  promises 
of  life  offered  to  us  in  him,  are  then  applied  to  our  use,  and 
made  effectual  to  us,  when  we  do  embrace  them,  nothing 
doubting  but  that  we  shall  enjoy  those  things  whereof  the 
Lord  by  his  own  mouth  hath  assured  us.  Therefore  that 
righteousness  which  we  obtain  by  faith,  doth  depend  upon 
free  promises,  whereby  the  Lord  doth  declare  and  testify, 
that  we  are  beloved  of  him. 

We  believe  that  by  the  secret  grace  of  the  Holy  Ghost,  we 
are  endued   with  the  light  of  faith,  which  is  the  free  gift  of 


268  HARMONY    OF    CONFESSIONS. 

God,  and  is  proper  to  them  alone,  to  whom  it  pleased  God  to 
give  it,  so  that  the  faithful  have  not  whereof  to  boast  in  them- 
selves, seeing  that  rather  they  are  more  than  double  debtors, 
because  they  are  preferred  before  others.  And  further  we  be- 
lieve, that  faith  is  given  to  the  elect,  not  that  they  might  once 
only  be  brought  into  the  right  way,  but  rather  that  they  may  go 
forward  therein  unto  the  end,  because  that  as  the  beginning  is 
of  God,  so  is  also  the  accomplishment. 

We  believe  that  we,  who  by  nature  are  the  servants  of  sin, 
are  regenerated  unto  a  new  life,  by  means  of  this  same  faith  : 
and  by  this  faith  we  receive  grace  to  live  holily,  whilst  we  do 
embrace  that  evangehcal  promise,  that  the  Lord  will  give  unto 
us  the  Holy  Ghost.  Therefore  it  is  so  far  that  faith  should 
extinguish  the  desire  to  live  well  and  holily,  that  it  doth  rather 
increase  and  kindle  it  in  us  :  whereupon  good  works  do  neces- 
sarily follow.  Nevertheless,  although  God,  that  he  may  fully 
save  us,  do  regenerate  us,  and  frame  us  to  a  holy  life  ;  yet 
we  confess  that  the  good  works  which  we  do  by  the  direction 
of  his  Spirit,  are  not  so  regarded  of  God,  as  that  we  should 
be  justified  thereby,  or  deserve  to  be  counted  the  children  of 
God,  because  we  should  waver  with  a  perpetual  doubting  and 
trembling,  unless  we  should  rely  upon  that  only  satisfaction, 
whereby  Christ  Jesus  hath  discharged  us  of  the  punishment 
or  forfeit  for  our  offence. 

THE    ENGLISH    CONFESSION. 

Besides,  though  we  say,  we  have  no  need  at  all  by  your 
own  works  and  deeds,  but  appoint  all  the  means  of  our  salva- 
tion to  be  in  Christ  alone,  yet  say  we  not  that  for  this  cause 
men  ought  to  live  loosely,  and  dissolutely :  nor  that  it  is  enough 
for  a  Christian  to  be  baptized  only,  and  to  believe  :  as  though 
there  were  nothing  else  required  at  his  hand.  For  true  faith 
is  lively,  and  can  in  no  wise  be  idle.  Thus  therefore  teach 
"we  the  people,  that  "  God  hath  called  us,"  not  to  follow  riot, 
and  wantonness,  but  as  Saint  Paul  saith,  "  Unto  good  works,  to 
walk  in  them  :"  That  "  we  are  delivered  from  the  power  of 
darkness,  to  the  end  that  we  should  serve  the  living  God  :" 
to  cut  away  all  the  remnants  of  sin,  and  "  to  work  our  salvation 
in  fear  and  trembling,"  that  it  may  appear  that  the  Spirit  of 
sdnctification  is  in  our  bodies,  and  that  Christ  himself  dwelleth 
in  our  hearts. 


mCR'SlOfiY    OF    CONFESSIONS.  269 


THE    THIRTY -NINE    ARTICLES    OF   THE    CHURCH    OF 
ENGLAND. 

Op  the  Justification  of  Man. 

We  are  accounted  righteous  before  God,  only  for  the  merit 
of  our  Lord  and  Saviour  Jesus  Christ,  by  faith  ;  and  not  for 
our  own  works  or  deservings.  Wherefore,  that  we  are  justi- 
fied by  faith  only,  is  a  most  wholesome  doctrine,  and  very  full 
of  comfort,  as  more  largely  is  expressed  in  the  Homily  of 
Justification. 

Of  Good  Works. 

Albeit  that  good  works,  which  are  the  fruits  of  faith,  and 
follow  after  justification,  cannot  put  away  our  sins,  and  endure 
the  severity  of  God's  judgment,  yet  are  they  pleasing  and 
acceptable  to  God  in  Christ,  and  do  spring  out,  necessarily, 
of  a  true  and  lively  faith :  insomuch  that  by  them  a  lively 
faith  may  be  as  evidently  known,  as  a  tree  discerned  by  the  fruit. 

Of  Works  before  Justification. 

Works  done  before  the  grace  of  Christ,  and  the  inspiration 
of  his  Spirit,  are  not  pleasant  to  God  ;  forasmuch  as  they 
spring  not  of  faith  in  Jesus  Christ,  neither  do  they  make  men 
meet  to  receive  grace,  or  (as  the  school  authors  say)  deserve 
grace  of  congruity  :  yea  rather,  for  that  they  are  not  done  as 
God  hath  willed  and  commanded  them  to  be  done,  we  doubt 
not  but  they  have  the  nature  of  sin. 


THE    CONFESSION    OF    BELGIA. 

We  believe  that  the  Holy  Ghost  dwelling  in  our  hearts,  doth 
bestow  upon  us  true  faith,  that  we  may  attain  unto  the  know- 
ledge of  this  so  great  a  mystery.  The  which  faith  doth 
embrace  Jesus  Christ,  with  all  his  merits,  doth  challenge  him 
unto  itself,  as  proper  and  peculiar,  and  doth  seek  for  nothing 
besides  him.  For  it  is  necessary  that  either  all  those  things 
which  are  required  unto  our  salvation  be  not  in  Christ,  or  if 
all  be  in  him,  that  then  he  which  by  faith  possesseth  Jesus 
Christ,  hath  also  perfect  salvation.  Therefore  it  is  an  horri- 
-24* 


270  HARMONY    OF    CONFESSIONS. 

ble  blasphemy  against  God,  to  affirm  that  Christ  is  not  sufficienl, 
but  that  we  have  need  of  other  means  besides  him.  For  there- 
upon it  should  follow,  that  Christ  is  only  in  part  our  Saviour. 
Wherefore  we  do  justly  say  with  St.  Paul,  that  "  we  are  justi- 
fied by  faith  alone,"  or  "  by  faith  without  the  works  of  the  law." 
Yet  to  speak  properly,  we  do  not  mean  that  faith  by  itself,  or 
of  itself,  doth  justify  us,  which  is  but  only  as  an  instrument, 
whereby  we  apprehend  Christ,  which  is  our  justice.  Christ 
therefore  himself  is  our  righteousness,  which  imputeth  all  his 
merits  unto  us  :  faith  is  but  the  instrument,  whereby  we  are 
coupled  unto  him,  by  a  participation  and  communion  of  all  his 
benefits,  and  whereby  we  are  kept  in  that  fellowship.  So  that 
all  those,  our  effects  are  even  more  than  enough  unto  us  for 
our  absolution  from  all  our  sins. 

We  believe  that  all  our  felicity  doth  consist  in  the  remission 
of  our  sins,  which  we  have  by  Jesus  Christ,  and  that  in  it 
alone  all  our  righteousness  before  God  is  contained,  as  St. 
Paul  teacheth,  out  of  the  prophet  David,  who  declareth  the 
happiness  of  those  men  to  whom  God  imputeth  righteousness 
without  works.  And  the  same  apostle  saith,  Romans 
iii.  and  iv,  that  "  we  are  justified  by  the  redemption  made 
in  Christ  Jesus."  We  therefore,  leaning  upon  this  as 
a  sure  foundation,  do  yield  all  glory  unto  God,  having  a  most 
base  and  humble  opinion  of  ourselves,  knowing  full  well  who 
and  what  manner  of  creatures  we  be  indeed.  Therefore  we 
do  not  presume  of  ourselves,  or  of  any  of  our  own  merits, 
but  being  upholden  by  the  only  obedience  of  Christ  crucified, 
we  do  rest  altogether  in  it :  and  to  the  intent  it  may  become 
ours,  we  believe  in  him.  This  righteousness  alone  is  all-suf- 
ficient, both  to  cover  all  our  iniquities,  and  also  to  make  us 
safe  and  secure  against  all  temptations.  For  it  doth  drive 
from  our  consciences  all  fear,  all  horror  and  dread,  whereby 
we  might  be  hindered  from  approaching  to  God,  and  need  not 
to  imitate  the  example  of  our  first  father,  who  for  fear  flying 
from  the  presence  of  God,  went  about  to  hide  and  cover  him- 
self with  fig  leaves.  And  truly,  if  we  trusting  unto  ourselves 
never  so  little,  or  to  any  other  creature,  should  present  our- 
selves before  the  Majesty  of  God,  it  is  certain  we  should  by 
and  by  be  overwhelmed  with  it.  Therefore  every  one  of  us 
must  rather  cry  out  with  David,  and  say,  "  Lord  enter  not 
into  judgment  with  thy  servants,  for  in  thy  sight  shall  no  man 
living  be  justified." 

We  believe  that  this  true  faith,  being  bestowed  upon  every 
one  of  us  by  the  hearing  of  the  word  God,  and  the  operation 


HARMO!JY    OF    CONFESSIONS.  291 

of  the  Holy  Spirit,  doth  regenerate  us,  and  make  us  as  it  were 
new  men,  raising  us  up  unto  newness  of  life,  and  setting  us 
free  from  the  bondage  of  sin.  Wherefore  this  justifying  faith 
is  so  far  from  withdrawing  men  from  a  right  and  holy  kind  of 
living,  or  from  making  them  more  faint  in  godliness,  that  on 
the  contrary  side,  no  man  without  it  can  perform  any  good 
thing,  to  this  end,  that  God  may  have  the  glory,  but  men  do 
all  things,  either  in  regard  of  themselves,  or  else  for  fear  of 
just  condemnation.  Therefore  it  cannot  be,  that  this  holy 
faith  should  be  idle  in  a  man.  Neither  do  we  speak  of  a  vain 
and  dead  faith,  but  only  of  that  which  in  the  scripture  is  said 
*'  to  work  by  love,"  and  which  moveth  a  man  to  exercise  him- 
self in  those  works  which  God  himself  hath  commanded  in  his 
word.  But  these  works  which  do  come  from  the  sincere  root 
of  faith,  are  therefore  good  and  acceptable  unto  God,  because 
they  be  sanctified  by  his  grace,  but  are  nothing  available  to 
justify  us.  For  we  are  justified  by  faith  in  Christ,  yea,  even 
before  such  time,  as  we  could  bring  forth  any  good  work, 
for  our  works  before  faith  can  no  more  be  good,  than  the  fruit  of 
a  good  tree,  before  that  the  tree  itself  be  good.  Therefore 
we  do  good  works,  yet  not  to  merit  any  thing  by  them.  For 
what  is  it  possible  for  us  to  merit  I  Nay,  rather  we,  by 
reason  of  the  good  works  which  we  do,  (if  we  do  any)  are 
more  bound  unto  God,  than  God  vmto  us :  for  "  God  is  he  which 
worketh  in  us  both  the  will  and  the  deed,  of  his  own  free 
mercy."  Whereupon  it  is  our  duty  always  to  have  a  regard 
unto  that  which  is  written,  "  when  ye  have  done  all  that  is 
commanded  you,  say,  that  we  are  unprofitable  servants,  for  we 
have  done  that  which  we  ought  to  do."  Furthermore,  we  do 
not  hereupon  deny  that  God  doth  recompense  good  works  in 
those  that  be  his  ;  but  we  affirm  that  this  recompense  cometh 
of  his  mere  grace,  because  he  crowneth  his  own  gifts  in  us. 
Yea,  although  we  do  good  works,  yet  we  do  not  put  any  hope 
of  salvation  in  them.  For  we  are  not  able  to  bring  forth  any 
works  which  are  not  polluted  with  the  corruption  of  our 
flesh,  and  for  that  cause  be  worthy  of  punishment.  If  it  were 
granted,  that  we  were  able  to  bring  forth  any  such  works,  yet 
the  bare  remembrance  of  our  sins  were  sufficient  to  remove 
that  work  out  of  the  sight  of  God.  Therefore  we  should 
always  stand  in  doubt,  staggering  as  it  were  this  way  and  that 
way,  and  our  miserable  consciences  should  be  in  continual 
torment,  unless  they  should  rely  upon  the  only  merit  of  our 
Saviour  Christ,  his  death  and  passion,  and  rest  in  it  alone. 


272  HARMONY    OF    CONFESSIONS. 


THE  CONFESSION  OF  AUGSBURG. 

That  we  might  obtain  these  benefits  of  Christ's,  namely, 
remission  of  sins,  justification,  and  life  everlasting,  Christ 
hath  given  his  gospel :  wherein  these  benefits  are  laid  forth 
unto  us,  as  it  is  written  in  the  last  of  Luke,  that  "  repentance 
should  be  preached  and  remission  of  sins  in  his  name  among 
all  nations."  For  whereas  all  men  born  after  a  natural  man- 
ner have  sin  in  them,  and  cannot  truly  satisfy  the  law  of  God, 
the  gospel  bewrayeth  our  sin,  and  showeth  us  Christ  the  Me- 
diator, and  so  instructeth  us  touching  remission  of  sins.  When 
as  tlie  gospel  doth  convict  us  of  sin,  ourhearts  thereby  terrified, 
must  firmly  believe  that  there  is  given  unto  us  freely  for 
Christ's  sake,  that  remission  of  sins,  and  justification  by  faith, 
by  the  which  we  must  believe  and  confess  that  these  things 
are  given  us  for  Christ's  sake,  who  was  made  an  oblation,  and 
hath  appeased  the  Father's  wrath  for  us.  Notwithstanding 
therefore  that  the  gospel  do  require  repentance,  yet  to  the  end . 
that  the  remission  of  our  sins  may  be  certain  and  undoubted, 
it  teacheth  us  that  remission  is  given  us  freely,  that  is,  that  it 
doth  not  depend  upon  the  condition  of  our  own  worthiness, 
nor  is  given  for  any  works  that  went  before,  nor  for  the  wor- 
thiness of  such  as  follow  after.  For  then  should  remission  be 
uncertain,  if  we  should  think  that  then  only  we  obtain  remis- 
sion of  sins,  when  we  had  deserved  it  by  our  former  works,  or 
when  our  repentance  were  well  worthy  of  it.  For  in  true  ter- 
rors the  conscience  findeth  no  work  which  it  may  oppose 
against  God's  wrath,  but  Christ  is  given  and  set  forth  unto  us 
to  appease  the  wrath  of  God.  This  honor  must  not  be  trans- 
ferred from  Christ  unto  our  own  works,  therefore  Paul  saith, 
"  Ye  are  saved  freely."  Again,  "  Therefore  by  faith,  freely, 
that  the  promise  might  be  sure,"  that  is,  thus  shall  remission 
be  certain,  when  we  know  that  it  dependeth  not  upon  the  con- 
dition of  our  unworthiness,  but  is  given  us  for  Christ's  sake. 
This  is  a  sure  and  necessary  comfort  to  all  godly  minds  that 
are  terrified  with  the  conscience  of  their  sins.  And  thus  do 
the  holy  fathers  teach,  and  there  is  a  notable  sentence  in  Saint 
Ambrose  worthy  the  remembering,  in  these  words  :  "This 
God  hath  appointed,  that  he  which  beheveth  in  Christ  should 
be  saved,  without  any  work,  by  faith  alone  receiving  the  re- 
mission of  sins."  Now  this  word  faith,  doth  not  only  signify 
a  knowledge  of  the  history  of  Christ,  but  also  to  believe  and 


HARMONY    OF    CONFESSIONS. 


273 


assent  unto  this  promise,  that  is  proper  unto  the  gospel, 
wherein  remission  of  sins,  justification,  and  hfe  everlasting, 
are  promised  unto  us  for  Christ's  sake.  For  this  promise  al- 
so doth  pertain  to  the  history  of  Christ,  even  as  in  the  creed 
unto  the  history  is  added  this  article,  "I  believe  the  remission 
of  sins."  And  unto  this  one,  the  other  articles  touching  the 
history  of  Clmst,  are  te  be  referred.  For  the  benefit  is  the 
end  of  the  history  :  therefore  did  Christ  suffer  and  rise  again, 
that  for  him  remission  of  sins  and  everlasting  life  might  be 
given  unto  us. 

That  our  adversaries  do  accuse  us  to  neglect  the  doctrine 
of  good  works,  it  is  a  manifest  slander ;  for  the  books  of  our 
divines  are  extant,  wherein  they  do  godly  and  profitably  teach, 
touching  good  works,  what  works  in  every  calling  do  please 
God.  And  whereas  in  most  churches  there  hath  been  of  a 
long  time  no  word  of  the  most  special  works,  namely,  of  the 
exercises  of  faith,  and  of  the  praise  of  such  works  as  pertain 
to  civil  government,  but  for  the  most  part  they  spent  all  their 
sermons  in  setting  forth  praises  of  human  traditions,  and  in 
commending  holy  days,  fastings,  the  state  of  Monks.  Fra- 
ternities, pilgrimages,  the  worship  of  saints,  rosiers,  and  other 
unprofitable  services,  now  by  the  goodness  of  God  the  Church 
is  reclaimed  unto  the  true  and  profitable  worship  which  God 
doth  require  and  approve.  The  prophets  do  bewail  this  ca- 
lamity of  the  Church  in  very  vehement  sermons,  that  the  true 
worship  of  God  being  forgotten,  men's  ceremonies  and  a 
wicked  confidence  in  ceremonies  should  have  place  the  chief 
in  the  Church.  From  this  error  they  revoke  the  Church  unto 
the  true  service  of  God,  and  unto  good  works  in  deed.  What 
can  be  more  forceably  spoken,  than  that  sermon  in  the  49th 
Psalm.  "  The  God  of  Gods,  the  Lord  hath  spoken,  and 
called  the  earth."  Here  God  doth  preach  unto  all  mankind, 
condemning  their  vain  trust  in  ceremonies,  and  propoundeth 
another  worship,  giving  them  to  understand  that  he  is  highly 
displeased  with  them  that  in  the  Church  do  so  preach  cere- 
monies, that  they  overturn  the  true  worship  of  God.  Many 
such  like  sermons  are  to  be  found  in  the  prophets,  as  Isa.  Iviii. 
Zee.  vii.  Micah  vi.  and  Hosea  crieth,  "  I  will  have  mercy 
and  not  sacrifice  :  and  the  knowledge  of  God,  rather  than 
burnt  offerings."  And  it  is  not  unknown  that  many  godly 
and  learned  men  have  heretofore  greatly  wished  that  the 
doctrine  touching  the  comfort  of  consciences,  and  the  differ- 
ence of  works,  had  been  more  sound.  For  both  these  parts 
of  doctrine  ought  always  to  be  in  the  Church,  namely,  the 


274  HARMONY    OF    CONFESSIONS. 


gospel  of  faith,  for  to  instruct  and  comfort  the  consciences, 
and  also  the  doctrine  that  declareth  which  are  good  works 
indeed,  and  which  is  the  true  worship  of  God.  As  for  our 
adversaries,  seeing  that  they  do  corrupt  the  doctrine  of  faith, 
they  cannot  afford  any  sound  comfort  to  the  consciences  ;  for 
they  will  have  men  to  stand  in  doubt  of  the  remission  of  their 
sins  and  yet  afterwards  they  bid  men  seek  remission  of  sin 
by  their  own  works  ;  they  devise  Monkeries,  and  other  such 
works,  and  then  they  abolish  the  true  worship  of  God  :  for 
prayer  and  other  spiritual  exercises  are  laid  aside,  when  men's 
minds  are  not  established  in  a  sure  trust  in  Christ.  Moreover, 
their  works  of  the  second  table  cannot  please  God,  except 
faith  go  with  them.  For  this  obedience  that  is  but  begun,  and 
is  imperfect,  doth  please  God  for  Christ's  sake  alone.  Thirdly, 
they  debase  the  works  commanded  of  God,  and  prefer  man's 
traditions  far  before  them.  These  they  set  out  with  most 
goodly  titles,  calling  them  the  perfection  of  the  gospel :  but 
in  the  mean  time,  they  speak  so  coldly  of  the  duty  of  a  man's 
calling,  of  magistracy,  of  marriage,  &c.  that  many  grave  men 
have  doubted  whether  these  states  of  life  did  please  God  or 
no.  Therefore  our  preachers  have  with  great  care  and  study 
set  forth  these  both  kinds  of  doctrine,  teaching  the  gospel 
concerning  faith,  and  adjoining  therewith  a  pure  and  holy 
doctrine  of  words. 

Of  Faith. 

First,  touching  faith  and  justification,  they  teach  thus. 
Christ  hath  fitly  set  down  the  sum  of  the  gospel,  when  as  in 
the  last  of  Luke  he  willeth  that  "repentance  and  remission  of 
sins  should  be  preached  in  his  name."  For  the  gospel  repro- 
veth  and  convinceth  sins,  and  requireth  repentance,  and  withal 
offereth  remission  of  sins,  for  Christ's  sake,  freely,  not  for  our 
own  worthiness.  And  like  as  the  preaching  of  repentance  is 
general,  even  so  the  promise  of  grace  is  general,  and  willeth 
all  men  to  believe  and  to  receive  the  benefit  of  Christ,  as  Christ 
himself  saith,  "  Come  unto  me  all  ye  that  are  laden."  And 
St.  Panl  saith,  "  he  is  rich  towards  all,"  &c.  Albeit,  there- 
fore, that  contrition  in  repentance  be  necessary,  yet  we  must 
know  that  remission  of  sins  was  given  unto  us,  and  that  we 
are  made  just  of  unjust,  that  is,  reconciled  or  acceptable,  and 
the  sons  of  God,  freely  for  Christ,  and  not  for  the  worthiness 
of  our  contrition,  or  of  any  other  works,  which  either  go  be- 
fore, or  follow  after.     But  this  same  benefit  must  be  received 


HARMONY    OF    CONFESSIONS.  275 

by  faith,  whereby  we  must  believe  that  remission  of  sins  and 
justification  is  given  us  for  Christ's  sake.  This  knowledge  and 
judgment bringeth  sure  consolation  unto  troubled  minds;  and 
how  necessary  it  is  for  the  Church,  consciences  that  have  had 
experience  can  easily  judge.  There  is  in  it  no  absurdity,  no 
difficulty,  no  crafty  deceit.  Here  needeth  no  disputations  of 
predestination,  or  such  like  ;  for  the  promise  is  general,  and 
detracteth  nothing  from  good  works,  yea,  rather  it  doth  stir 
up  men  unto  faith,  and  unto  true  good  works.  For  remis- 
sion of  sins  is  removed  from  our  works,  and  attributed  unto 
mercy,  that  it  might  be  an  undoubted  benefit,  not  that  we 
should  be  idle,  but  much  more,  that  we  should  know  how 
greatly  our  obedience  doth  please  God,  even  in  this  our  so 
great  infirmity.  Now  for  any  man  to  despise  or  mislike  this 
doctrine,  whereby  both  the  honor  of  Christ  is  extolled,  and 
most  sweet  and  sure  comfort  offered  unto  godly  minds,  and 
which  containeth  the  true  knowledge  of  God's  mercy,  and 
bringeth  forth  the  true  worship  of  God  and  eternal  life,  it  is 
more  than  pharisaical  blindness. 

Before-time,  when  as  this  doctrine  v>as  not  set  forth,  many 
fearful  consciences  essayed  to  ease  themselves  by  works ; 
some  fled  to  a  monastical  life,  others  did  choose  out  other 
works,  wliereby  to  merit  remission  of  sins  and  justification. 
But  there  is  no  sure  comfort  without  this  doctrine  of  the  gos- 
pel, which  willeth  men  to  believe  that  remission  of  sins  and 
justification  are  freely  given  unto  us  for  Christ's  sake,  and 
this  whole  doctrine  is  appointed  for  the  true  conflict  of  a  terrified 
conscience.  But  we  will  add  some  testimonies,  Paul,  Rom. 
iii.  "  We  are  justified  freely  by  his  grace,  through  redemp- 
tion, that  is  in  Christ  Jesus,  whom  God  hath  set  forth  to  be  a 
reconciliation  through  faith  in  his  blood."  Rom.  iv.  "  But 
to  him  that  worketh  not,  but  believcth  in  him  that  justifieth 
the  ungodly,  his  faith  is  counted  for  righteousness."  Epli. 
ii.  *'  By  grace  ye  are  saved,  through  faith,  not  of  yourselves." 
In  these,  and  such  like  sentences,  Paul  doth  plainly  teach, 
that  remission  of  sins  and  justification  are  given  us  freely, 
and  not  for  the  worthiness  of  our  works.  And  in  the  4th  to 
the  Romans,  he  disputeth  at  large,  why  this  consolation  is 
needful  for  us,  for  if  the  promise  did  depend  upon  the  worthi- 
ness of  our  works,  it  should  be  uncertain.  Wherefore  to  the 
end  that  we  may  have  sure  and  firm  comfort  against  the  fears 
of  sin  and  death,  and  that  our  faith  may  stand  fast,  it  is  need- 
ful that  it  lean  only  upon  the  mercy  of  God,  and  not  upon  our 
worthiness.     Therefore  Paul  saith,  "therefore  it  is  by  faith 


276  HARMONY    OF    CONFESSIONS. 

according  to  grace,  that  the  promise  might  be  sure."  For 
our  works  cannot  be  set  against  the  judgment  of  God,  accord- 
ing to  that  saying,  "  If  thou  markest  our  iniquities,  who  shall 
endure  it."  And  therefore  Christ  is  given  for  a  Mediator  to 
us,  and  this  honor  is  not  to  be  transferred  unto  our  works. 

When,  therefore,  we  do  say  that  we  are  justified  by  faith, 
we  do  not  mean  that  we  are  just  for  the  worthiness  of  that 
virtue,  but  this  is  our  meaning,  that  we  do  obtain  remission 
of  sins,  and  imputation  of  righteousness,  by  mercy  showed  us 
for  Christ's  sake.  But  now  this  mercy  cannot  be  received,  but 
by  faith.  And  faith  doth  not  here  signify  only  a  knowledge  of 
the  history,  but  it  signifieth  a  belief  of  the  promise  of  mercy 
which  is  granted  us  through  our  Mediator  Christ  Jesus.  And 
seeing  that  faith  is  in  this  sort  understood  of  a  confidence  or 
trust  of  mercy,  St.  Paul  and  St.  James  do  not  disagree. 
For  where  James  saith  "  The  devils  believe  and  tremble,"  he 
speaketh  of  an  historical  faith ;  now  this  faith  doth  not  justify. 
For  the  wicked  and  the  devil  are  cunning  in  the  history.  But 
Paul,  when  he  saith,  "  Faith  is  reckoned  for  righteousness,'' 
he  speaketh  of  a  trust  and  confidence  of  mercy  promised  foi 
Christ's  sake  :  and  his  meaning  is,  that  men  are  pronounced 
righteous,  that  is  reconciled  through  mercy  promised  for 
Christ's  sake,  whom  we  must  receive  by  faith.  Now  this 
novelty  of  this  figurative  speech  of  Saint  Paul,  "We  are  justi- 
fied by  faith,"  will  not  offend  holy  minds,  if  they  understand 
that  it  is  spoken  properly  of  mercy,  and  that  herein  mercy  is 
adoi*ned  with  true  and  due  praises.  For  what  can  be  more 
acceptable  to  an  afflicted  and  fearful  conscience  in  great  griefs, 
than  to  hear  that  this  is  the  commandment  of  God,  and  the  voice 
of  the  bridegroom  Christ  Jesus,  that  they  should  undoubtedly 
believe  that  remission  of  sins,  or  reconciliation,  is  given  unto 
them  not  for  their  own  worthiness,  but  freely  through  mercy, 
for  Christ's  sake,  that  the  benefit  might  be  certain  ?  Now 
justification  in  these  sayings  of  Saint  Paul,  doth  signify  remis- 
sion of  sins,  or  reconciliation,  or  imputation  of  righteousness, 
that  is,  an  excepting  of  the  person.  And  herein  we  do  not 
bring  in  a  new  found  opinion  into  the  Church  of  God.  For 
the  scripture  doth  set  down  at  large  this  doctrine  touching 
faith,  and  Saint  Paul  doth  especially  handle  this  point  in  some 
of  his  epistles  :  the  holy  fathers  do  also  teach  the  same.  For 
so  saith  Ambrose  in  his  book  De  Vocat.  Gent.  "  If  so  be  that 
justification,  which  is  by  grace,  were  due  unto  former  merits, 
so  that  it  should  not  be  a  gift  of  the  giver,  but  a  reward  of  the 
worker,  the  redemption  by  the  blood  of  Christ  would  grow  to 


HARMONY    OF    CONFESSIONS.  277 

be  of  small  account,  and  the  prerogative  of  man's  works  would 
not  yield  unto  the  mercies  of  God."  And  of  this  matter  there 
be  many  disputations  in  Saint  Augustine ;  and  these  are  his 
words  :  "  Forasmuch  as  by  the  law  God  showeth  to  man  his 
infirmity,  that  flying  unto  his  mercy  by  faith  he  might  be  saved. 
For  it  is  said,  that  he  carrieth  both  the  law  and  mercy  in  his 
mouth.  The  law  to  convict  the  proud  :  and  mercy  to  justify 
those  that  are  humbled.  Therefore  the  righteousness  of  God 
through  faith  in  Christ,  is  revealed  upon  all  that  believe." 
And  the  Milevitan  Synod  writeth:  "Is  not  this  sufficientlv 
declared,  that  the  law  worketh  this,  that  sin  should  be  known, 
and  so  against  the  victory  of  sin,  men  should  fly  to  the  mercy 
of  God,  which  is  set  forth  in  his  promises,  that  the  promises 
of  God,  that  is  the  grace  of  God,  might  be  sought  unto  for 
deliverance,  and  man  might  begin  to  have  a  righteousness, 
howbeit  not  his  own,  but  God's  ?" 

Of  Good  Works. 

When  as  we  do  teach  in  our  churches  the  most  necessarjr 
doctrine,  and  comfort  of  faith,  we  join  therewith  the  doctrine 
of  good  works,  to  wit,  that  obedience  unto  the  law  of  God  is 
requisite  in  them  that  be  reconciled.  For  the  gospel  preacheth 
newness  of  life,  according  to  that  saying,  "  I  will  put  my  laws 
in  their  hearts  :"  This  new  life  therefore  must  be  an  obedi- 
ence towards  God.  The  gospel  also  preacheth  repentance, 
and  faith  cannot  be,  but  only  in  them  that  do  repent,  because 
that  faith  doth  comfort  the  hearts  in  contrition  and  in  the  fears 
of  sin,  as  Paul  saith, "  Being  justified  by  faith,  we  have  peace.'' 
And  of  repentance  he  saith,  Rom.  vi.  "  Our  old  man  is  cru- 
cified, that  the  body  of  sin  might  be  abolished,  that  we  might 
no  more  serve  sin."  And  Isaiah  saith,  "  Where  will  the 
Lord  dwell  ?  In  a  contrite  and  humble  spirit,"  &c. 

Secondly,  among  good  works,  the  chiefest,  and  that  which 
is  the  chiefest  worship  of  God,  is  faith,  which  doth  bring  forth 
many  other  virtues,  which  could  never  be  in  men,  except  their 
hearts  had  first  received  to  believe.  "  How  shall  they  call 
on  him  in  whom  they  do  not  believe  ?"  So  long  as  men's 
minds  are  in  doubt,  whether  God  heareth  them  or  not,  so  long 
as  ever  they  think  that  God  hath  rejected  them,  they  do  never 
truly  call  upon  God.  But  when  as  once  we  do  acknowledge 
his  mercy  through  faith,  then  we  fly  unto  God.  we  love  him, 
we  call  upon  him,  hope  in  him,  look  for  his  help,  obey  him  in 
afflictions,  because  we  do  now  know  ourselves  to  be  the  sons 

25 


278  HARMONY    OF    CONFESSIONS. 

of  God,  and  that  this  our  sacrifice,  that  is,  our  afflictions,  doth 
please  God.  These  services  doth  faith  bring  forth.  Yery 
well  therefore  said  Ambrose,  "Faith  is  the  mother  of  a  good 
will,  and  of  just  dealing."  Our  adversaries  will  seem  very 
honorably  to  set  out  the  doctrine  of  good  works,  and  yet  con- 
cerning these  spiritual  works,  to  wit,  faith  and  the  exercises  of 
faith  in  prayer,  and  in  all  matters,  counsels,  and  dangers  of 
this  life,  they  speak  never  a  word.  And  indeed  none  can  ever 
speak  well  of  these  exercises  if  the  consciences  be  left  in 
doubt,  and  if  they  know  not  that  God  requireth  faith  as  a  spe- 
cial worship  of  his.  And  when  as  that  huge  show  of  outward 
works  is  cast  (as  a  mist)  before  men's  eyes,  the  minds,  espe- 
cially such  as  be  not  well  instructed,  are  led  away  from 
beholding  these  inward  exercises.  Now  it  is  very  requisite, 
that  men  should  be  taught  and  instructed,  concerning  these 
inward  works  and  fruits  of  the  Spirit.  For  these  they  be  that 
m?ke  a  difference  between  the  godly  and  hypocrites.  As  for 
external  worship,  external  ceremonies,  and  other  outward 
works,  the  very  hypocrites  can  perform  them.  But  these 
services  and  duties  belong  only  to  the  true  Church,  true  re- 
pentance, fev.r,  faith,  prayer,  &c.  These  kinds  of  worship 
are  especially  required,  and  commended  in  the  scripture,  Ps. 
xlix.  "'-  Ofier  unto  God  the  sacrifice  of  praise  :"  and,  "  Call 
on  me  in  the  day  of  trouble,"  &c. 

Thirdly,  by  this  faith,  which  doth  comfort  the  heart  in 
repentance,  we  do  receive  the  Spirit  of  God,  who  is  given  us 
to  be  our  governor  and  helper,  that  we  should  resist  sin  and 
the  devi',  and  more  and  more  acknowledge  our  own  weak- 
ness, and  that  the  knowledge  and  fear  of  God  and  faith  may 
mcrease  in  us  :  wherefore  our  obedience  to  God  and  a  new 
life  ouffht  to  increase  in  us,  as  St.  Paul  saith,  "We  must  be 
renewed  to  the  knowledge  of  God, "  that  the  new  law  maybe, 
wrouo-ht  in  us,  and  his  image,  which  hath  created  us,  be 
renewed,  S:c. 

Fourthly,  we  teach  also  how  this  obedience,  which  is  but 
begun  only  and  not  perfect,  doth  please  God.  For  in  this  so 
great  infirmity,  and  uncleannesss  of  nature,  the  saints  do  not 
satisfy  the  law  of  God.  The  faithful  therefore  have  need  of 
comfort,  that  they  may  know  how  their  slender  and  imperfect 
obedience  doth  please  God.  It  doth  not  please  him,  as  satis- 
fying his  law,  but  because  the  persons  themselves  are  recon- 
ciled and  made  righteous  through  Christ,  and  do  believe  that 
their  weakness  is  forgiven  them,  as  Paul  teacheth,  "  There  is 
-now  no  condemnation  to  them  which  are  in  Christ,"  &c. . Al- 


HARMONY    OF    CONFESSIONS.  279 

beit  then  that  this  new  obedience  is  far  from  the  perfection  of 
the  law,  yet  it  is  righteousness,  and  is  worthy  of  a  reward, 
even  because  that  the  persons  are  reconciled.  And  thus  we 
must  judge  of  those  works,  which  are  indeed  highly  to  be  com- 
mended, namely,  that  they  be  necessary,  that  they  be  the  ser- 
vice of  God,  and  spiritual  sacrifices,  and  do  deserve  a  reward: 
Nevertheless  this  consolation  is  first  to  be  held  touching  the 
person,  which  is  very  necessary  in  the  conflict  of  the  con- 
science, to  wit,  that  we  have  remission  of  sins  freely  by  faith, 
and  that  the  person  is  just,  that  is,  reconciled,  and  an  heir  of 
eternal  life  through  Christ,  and  then  our  obedience  doth  please 
God,  according  to  that  saying, "  Now  ye  are  not  under  the  law, 
but  mider  grace."  For  our  works  may  not  be  set  against  the 
wrath  and  judgment  of  God.  But  the  terrors  of  sin  and 
death  must  be  overcome  by  faith  and  trust  in  the  Mediator 
Christ,  as  it  is  written,  "  0  death,  I  will  be  thy  death."  And 
John  vi.  Christ  saith,  "  This  is  the  will  of  the  Father  which 
sent  me,  that  every  one  which  seeth  the  son,  and  believethin 
him,  should  have  life  everlasting."  And  St.  Paul,  "Being 
justified  by  faith,  we  have  peace  with  God."  And  the  Church 
ahvays  prayed,  "  forgive  us  our  trespasses."  And  thus  do 
the  fathers  teach,  concerning  the  weakness  of  the  saints, 
and  concerning  faith,  Augustine  in  his  exposition  of  Ps^  'm 
XXX.  saith,  "  Deliver  me  in  thy  righteousness.  For  there  is 
a  righteousness  of  God  which  is  made  ours,  when  it  is  given 
unto  us.  But  therefore  it  is  called  the  righteousness  of  God, 
lest  man  should  think  that  he  had  a  righteousness  of  himself." 
For,  as  the  apostle  Paul  saith,  "  To  him  that  believeth  in  him 
tliat  justifieth  the  wicked,  that  is,  that  of  a  wicked  maketh  a 
righteous  man  :  If  God  should  deal  by  the  rule  of  the  law, 
which  is  set  forth  unto  us,  he  must  needs  be  condemned :  If 
God  should  as  it  were  deal  by  the  rule  propounded  in  the 
law,  vvdiom  should  he  deliver?  for  he  findeth  all  men  to  be 
sinners."  So  saith  Paul :  "All  have  sinned,  and  stand  in 
need  of  the  glory  of  God.  What  is  this  to  stand  in  need  of 
God's  glory?  That  he  should  deliver  thee,  and  not  thou 
thyself  For  thou  canst  not  deliver  thyself:  Thou  hast  need 
of  a  Saviour.  Wliy  dost  thou  vaunt  thyself?  What  maketh 
thee  to  presume  of  the  law  and  of  righteousness  ?  Seestthou 
not  that  which  doth  fight  within  thee?  Dost  thou  not  hear  one 
that  striveth,  and  confcsseth  his  weakness,  and  desireth  aid 
m  the  battle  ?     0  miserable  man  than  I  am ! "  &c. 

Now  it  may  easily  be  perceived,  how  needful  this  doctrine 
is  for  the  Church,  that  men  may  know  that  they  do  not  satisfy 


280  HARMONY    OF    CONFESSIONS. 

the  law  God  and  yet  may  have  true  comfort,  knowing  how 
their  imperfect  obedience  doth  please  God.  This  doctrine 
hath  been  horribly  darkened,  and  suppressed  heretofore  by 
certain  fond  persuasions,  wherein  unlearned  men  have  ima- 
gined against  the  authority  of  the  scripture  that  they  can 
fulfil  the  law  of  God,  and  that  they  are  just  through  the  fulfil- 
ling of  the  law,  &c.  And  that  Monks  are  perfect,  and  do 
perform  more  notable  and  worthy  works  than  the  law  doth 
require.  In  the  mean  while  there  is  not  a  word,  how  the 
Mediator  Christ  is  to  be  apprehended  by  faith  :  but  they  wil- 
led man  to  doubt,  or  else  to  trust  in  his  own  works.  But  as 
touching  this  obedience,  we  do  teach,  that  they  which  com- 
mit mortal  sins  are  not  just,  because  God  requireth  this  obe- 
dience that  we  should  resist  sinful  lusts.  They  then  which 
strive  not  against  them,  but  obey  them,  contrary  to  the  com- 
mandment of  God,  and  do  things  against  their  consciences, 
they  are  unrighteous,  and  do  neither  retain  the  Holy  Spirit, 
nor  faith,  that  is,  confidence  and  trust  of  God's  mercy.  For 
confidence,  which  seeketh  remission  of  sins,  cannot  so  much 
as  be  in  such  as  are  delighted  with  their  sins,  and  remain  with- 
out repentance. 

Fifthly,  this  point  is  needful  also  to  be  taught,  by  what 
means  men  may  do  good  works.  We  showed  a  little  before 
how  our  works  do  please  God.  In  this  place  we  add  how 
they  may  be  done.  Albeit  that  men  by  their  own  strength  be 
able  to  do  outward  honest  deeds  in  some  sort,  and  must  also 
perform  this  civil  obedience  ;  yet  so  long  as  men  are  void  of 
faith,  they  are  in  the  power  of  the  devil,  who  driveth  them  to 
shameful  sins,  occupieth  their  minds  with  wicked  and  blas- 
phemous opinions,  for  that  is  the  kingdom  and  tyranny  of  the 
devil.  Moreover,  nature  by  itself  is  weak,  and  cannot  with- 
out God*s  help  strengthen  itself  to  the  performance  of  any 
spiritual  works.  And  for  that  cause  are  men  taught,  that  in  the 
gospel  the  Holy  Spirit  is  promised,  who  shall  aid  and  govern 
the  minds  of  them  who  do  repent  and  believe  the  gospel. 
Wherefore  in  so  great  infirmity  of  nature,  in  the  midst  of  these 
assaults  of  Satan,  and  in  all  dangers,  faith  must  be  exercised 
in  calling  upon  God,  even  throughout  our  whole  life,  that  we 
may  continue  always  in  the  faith,  and  in  our  obedience  to- 
wards God.  Therefore  Zechariah  saith,  "  I  will  pour  forth  the 
Spirit  of  grace  and  of  prayer  upon  the  house  of  David,  and 
upon  the  inhabitants  of  Jerusalem."  He  calleth  him  the 
Spirit  of  grace,  because  the  Holy  Spirit  doth  confirm  and 
comfort  troubled  minds,  and  beareth  record  that  God  is  pleased 


HARMONY    OF    CONFESSIONa.  291 

with  us.  He  calleth  him  the  Spirit  of  prayer,  to  the  end  we 
should  daily  exercise  our  faith  in  prayer,  that  by  these  exerci- 
nes  our  faith  be  confirmed,  and  a  new  life  grow  up  and  increase 
in  us. 

There  is  no  doubt  but  true  virtues  are  the  gifts  of  God, 
auch  as  are  faith,  clearness  of  judgment  in  discerning  of 
points  of  religion,  courage  of  mind,  such  els  is  requisite  in 
them  which  teach  and  profess  the  gospel,  true  care  and  pains 
in  governing  of  churches,  true  humility,  not  to  hunt  after  pre- 
ferment, not  to  be  puft  up  with  popular  praise,  nor  cast  down 
with  their  disliking  and  ill  will,  true  charity,  &c.  These 
princely  virtues  Paul  calleth  God's  gifts,  Rom.  xii.  "  Having 
divers  gifts,  according  to  the  grace  that  is  given  us."  And  of 
these  he  saith  to  the  Corinthians,  *'  These  things  worketh  one 
and  the  same  Spirit,  distributing  to  every  one  according,"  &c. 

Unto  these  gifts  we  must  join  our  exercise,  which  may  both 
preserve  the  same  and  deserve  an  increase  of  them  accord- 
ing to  the  saying  :  "  To  him  that  hath  shall  be  given."  And 
it  is  notably  said  of  Augustine,  "  Love  deserveth  an  increase 
of  love,"  to  wit,  when  it  is  put  in  use.  For  good  works  have 
rewards,  as  in  this  life,  so  also  after  this  life  in  the  everlasting 
life.  Now  because  that  the  Church  in  this  life  is  subject  to 
the  cross,  and  to  the  death  ofthebody,  therefore  many  rewards 
are  deferred  until  the  life  to  come,  which  though  it  be  undoubt- 
edly bestowed  through  mercy,  for  Christ's  sake,  on  those  which 
are  justified  by  the  faith  of  Christ,  yet  there  is  also  a  rewarding  of 
good  works,  according  to  that  saying,  "  Your  reward  is  great 
in  heaven."  By  this  it  is  evident  that  the  doctrine  of  good 
works  is  through  the  goodness  of  God  purely  and  truly  taught 
in  our  churches.  How  full  of  obscurity  and  confusion  the 
doctrine  of  good  works  was  in  former  times,  all  godly  minds 
know  full  well.  There  was  none  that  put  men  in  mind  of  the 
difference  of  man's  traditions  and  the  law  of  God  :  none  that 
taught  how  good  works  did  please  God,  in  this  so  great  infir- 
mity of  ours.  To  be  brief,  there  was  not  one  word  of  faith, 
which  is  most  needful  unto  remission  of  sins.  But  now  that 
these  matters  be  opened  and  unfolded,  godly  consciences  lay 
hold  of  comfort,  and  of  certain  hope  of  salvation,  and  do  un- 
derstand which  is  the  true  worship  and  service  of  God,  and 
know  how  it  pleaseth  God,  and  how  it  doth  merit  at  his  haiids. 
26* 


HARMONY    OF    CONFESSIONS. 


THE    MORAVIAN    CONFESSION. 
Article  IV. 

We  likewise  teach,  that  we  cannot  attain  to  the  forgiveness 
of  sins  and  righteousnes  before  God,  through  our  own  merit, 
work,  or  satisfaction  ;  but  that  we  obtain  pardon  of  sins  and 
are  made  righteous  before  God,  by  grace,  for  Christ's  sake, 
through  faith,  eveii  by  beUeving  that  Christ  hath  suffered  for 
us ;  and  that  for  his  sake  sin  is  forgiven  us,  and  righteousness 
and  eternal  life  bestowed  upon  us.  For  it  is  this  faith,  which 
God  will  account  and  impute  for  righteousness  before  him,  as 
St.  Paul  saith  to  the  Romans,  in  the  third  and  fourth  chapters. 

Article  VI. 

We  also  teach,  that  such  faith  shall  bring  forth  good  fruits 
and  good  works  ;  and  that  a  man  must  do  all  those  good 
works  which  God  hath  commanded,  for  God's  sake  ;  but  must 
not  trust  in  such  works,  to  merit  grace  before  God  thereby  : 
for  we  receive  forgiveness  of  sins,  and  righteousness,  through 
faith  in  Christ,  as  Christ  himself  speaks,  ^juke  xvii.  "When 
ye  have  done  all,  say,  we  are  unprofitable  servants."  So  also 
the  fathers  teach  ;  for  Ambrose  says  :  God  hath  determined 
that  whosoever  believeth  in  Christ  shall  be  saved  ;  and  not 
through  works,  but  only  through  faith,  without  merit,  have  the 
forgiveness  of  sins. 

Article  XX. 

Forasmuch  as  the  doctrine  of  faith,  which  is  the  chief  point 
in  Christianity,  had  for  a  long  time,  as  it  n^ust  be  acknow- 
ledged, not  been  insisted  upon,  but  merely  the  doctrine  of 
works,  our  people  have  given  the  following  explanation  con- 
cerning it : 

First,  that  our  works  are  not  able  to  reconcile  us  to  God, 
and  purchase  grace,  but  that  this  is  only  effected  through 
faith,  when  one  believes  that  our  sins  are  forgiven  us  for 
Christ's  sake;  who  alone  is  the  Mediator  to  reconcile  us  to 
the  Father.  Now  whoever  supposes  that  he  can  by  works 
accomplish  this,  and  merit  grace,  he  despises  Christ, and  seeks 
a  way  of  his  own  to  God,  contrary  to  the  gospel. 


HARMONY    OF    CONFESSIONS. 

This  doctrine  of  faith  is  openly  and  clearly  treated  of  by 
Paul  in  divers  places,  particularly  in  Eph.  ii.  "  By  grace  are 
ye  saved  through  faith,  and  that  not  of  yourselves  :  It  is  the 
gift  of  God  ;  not  of  works,  lest  any  man  should  boast,"  &c. 

And  that  herein  no  new  sense  is  introduced,  may  be  de- 
monstrated out  of  St.  Austin,  who  treats  of  this  point  with 
accuracy,  and  also  thus  teacheth  :  That  we  through  faith  in 
Christ  obtain  grace,  and  are  justified  before  God,  and  not 
through  works,  as  his  book  De  Spiritu  &  Litera  shows 
throughout. 

-  Now  filthough  this  doctrine  is  much  despised  by  inexpe- 
rienced people,  yet  it  is  found  that,  to  tender  and  alarmed 
consciences  it  is  very  comfortable  and  wholesome  ;  for  the 
conscience  cannot  come  to  rest  and  peace  through  works,  but 
only  through  faith,  by  which  it  is  enabled  firmly  to  conclude 
within  itself,  that  for  Christ's  sake  it  hath  a  gracious  God,  as 
Paul  says,  Rom.  v.  "  Being  justified  by  faith,  we  have  peace 
with  God." 

Instruction  is  also  given  that  we  do  not  here  speak  of  such 
faith  which  the  devils  and  wicked  men  have,  who  believe  the 
history  that  Christ  hath  suffered  and  is  risen  from  the  dead. 
But  we  speak  of  true  faith,  which  beheves  that  we  through 
Christ  do  obtain  grace  and  the  forgiveness  of  sins.  And 
whoever  knows  that  through  Christ  he  hath  a  gracious  God, 
doth  consequently  know  God,  call  upon  him,  and  is  not  with- 
out God  hke  the  heathen.  For  the  de\41  and  the  wicked  do 
not  believe  this  article,  (the  forgiveness  of  sin,)  and  therefore 
they  are  at  enmity  with  God,  cannot  call  upon  him,  hope  for 
no  good  from  him.  Wherefore,  as  we  have  now  shown,  the 
scripture  speaketh  of  faith,  and  calls  not  by  that  name  such  a 
knowledge  as  devils  and  wicked  men  have.  For  concerning 
faith,  it  is  thus  taught,  Heb.  xi.  that  faith  is  not  only  to  know 
the  histories,  but  to  have  a  confidence  towards  God  of 
receiving  his  promise.  And  St.  Austin  puts  us  in  mind,  that 
we  are  to  understand  that  word  (faith)  in  the  scripture,  to 
mean  so  much  as  confidence  towards  God,  and  that  he  is 
gracious  unto  us,  and  not  merely  such  knowledge  of  histo- 
ries as  the  devils  also  have. 

Further  it  is  taught,  that  good  works  shall  and  must  be 
done ;  not  that  any  one  should  trust  in  them  to  merit  grace 
thereby,  but  for  God's  sake,  and  to  the  praise  of  God :  yet 
faith  doth  always  alone  lay  hold  of  grace  and  forgiveness  of 
sin.  And  since  through  faith  the  Holy  Spuit  is  given,  thus 
also  the  heart  is  made  fit  to  do  good  works.     For  before  that. 


S84  HARMONY    OF    CONFESSIONS. 

as  long  as  it  is  without  the  Holy  Spirit,  it  is  too  weak;  and 
besides,  it  is  in  the  power  of  the  devil,  who  impels  the  poor 
human  nature  to  many  sins  ;  as  we  see  in  the  philosophers, 
who  undertook  to  live  honestly  and  unblameably,  yet  have  not 
accomplished  it,  but  have  fallen  into  many  great  and  open 
sins.  Thus  it  goes  with  that  man  who  is  without  the  true 
faith,  and  without  the  Holy  Spirit,  and  governs  himself  by 
his  own  human  powers  alone. 

Wherefore  the  doctrine  of  faith  is  not  to  be  reproached,  as 
if  it  forbade  good  works  :  but  rather  to  ha  commended,  for 
that  it  teaches  to  good  works,  and  offers  help,  whereby  one 
may  attain  to  good  works.  For  without  faith,  and  without 
Christ,  human  nature  and  ability  is  far  too  weak  to  do  good 
works  ;  as  to  call  upon  God,  to  show  patience  in  suffering, 
to  love  one's  neighbor,  dihgently  to  discharge  offices  entrusted 
to  us,  to  be  obedient,  to  avoid  evil  lusts.  Such  noble  and 
truly  good  works  cannot  be  done  without  the  help  of  Christ, 
as  he  himself  speaks,  John  xv.  "  Without  me  ye  can  do  no- 
thing." 

THE    CONFESSION    OF    SCOTLAND. 

Of  Faith  in  the  Holy  Ghost. 

This  faith,  and  the  assurance  of  the  same ,  proceedeth  not 
from  flesh  and  blood,  that  is  to  say,  from  no  natural  powers 
within  us,  but  in  the  inspiration  of  the  Holy  Ghost ;  whom 
we  confess  God,  equal  with  the  Father  and  with  the  Son,  who 
sanctifieth  us,  and  bringetli  us  into  all  verity  by  his  own  ope- 
ration, without  whom  we  should  remain  for  ever  enemies  to 
God,  and  ignorant  of  his  Son  Christ  Jasus.  For  of  nature 
we  are  so  dead,  so  blind,  and  so  perverse,  that  neither  can  we 
feel  when  we  are  pricked,  see  the  light  when  it  shineth,  nor 
assent  to  the  will  of  God  when  it  is  revealed,  unless  the  Spirit 
of  the  Lord  quicken  that  which  is  dead,  remove  the  darkness 
from  our  minds,  and  bow  our  stubborn  hearts  to  the  obe- 
dience of  his  blessed  will.  And  so  as  we  confess  that  God 
the  Father  created  us,  when  we  were  not;  as  his  Son  our 
Lord  Jesus  redeemed  us,  when  we  were  enemies  to  him  ;  so 
also  do  we  confess,  that  the  Holy  Ghost  doth  sanctify  and 
regenerate  us,  without  all  respect  of  any  merit  proceeding 
from  us ;  be  it  before  or  be  it  after  our  regeneration.  To 
speak  this  one  thing  yet  in  more  plain  words,  as  we  willingly 
spoil  ourselves  of  all  honor  and  glory  of  our  own  creation 


HARMONY    OF    CONFESSIONS.  285 

and  redemption,  so  do  we  also  of  our  regeneration  and  sanc- 
tification  :  for  of  ourselves  we  are  not  sufficient  to  think  one 
■good  thought,  but  he  who  hath  begun  the  work  in  us,  is  only 
he  that  continueth  in  us  the  same,  to  the  praise  and  glory  of 
his  undeserved  grace. 

Of  the  Cause  or  Goou  Works. 

So  that  the  cause  of  good  works  we  confess  to  be  not  our 
free  ^vill,  but  the  Spirit  of  our  Lord  Jesus,  who  dwelling  in  our 
hearts  by  true  faith,  bringeth  forth  such  good  works  as  God 
hath  prepared  for  us  to  walk  in.  For  this  we  most  boldly  af- 
firm, that  it  is  blasphemy  to  say  that  Christ  abideth  in  the 
hearts  of  such  as  in  whom  there  is  no  Spirit  of  sanctification. 
And  therefore  we  fear  not  to  affirm  that  murderers,  oppres- 
sors, cruel  persecutors,  adulterers,  whoremongers,  filthy  per- 
sons, idolaters,  drunkards,  thieves,  and  all  workers  of  iniquity, 
have  neither  true  faith,  neither  any  portion  of  the  Spirit  of  the 
Lord  Jesus,  so  long  as  obstinately  they  continue  in  their  wick- 
edness. For  how  soon  that  ever  the  Spirit  of  the  Lord  Jesus 
(which  God's  elect  children  receive  by  true  faith)  taketh  pos- 
session in  the  heart  of  every  man,  so  soon  doth  he  regenerate 
and  renew  the  same  man,  so  that  he  beginneth  to  hate  that 
which  before  he  loved,  and  beginneth  to  love  that  which  be- 
fore he  hated.  And  from  thence  cometh  that  continual  bat- 
tle which  is  betwixt  the  flesh  and  the  Spirit  in  God's  children  ; 
so  that  the  flesh  and  natural  man,  according  to  the  own  cor- 
ruption, lusteth  for  things  pleasing  and  delectable  unto  itself, 
grudgeth  in  adversity,  is  lifted  up  in  prosperity,  and  at  every 
moment  is  prone  and  ready  to  offend  the  miajesty  of  God.  But 
the  Spirit  of  God  which  giveth  witnessing  to  our  spirit  that 
we  are  the  sons  of  God,  maketh  us  to  resist  filthy  pleasures, 
and  to  groan  in  God's  presence  for  deliverance  from  this  bon- 
dage of  corruption.  x\nd  finally,  so  triumpheth  over  sin,  that 
it  reigneth  not  in  our  mortal  bodies.  This  battle  have  not 
the  carnal  men,  being  destitute  of  God's  Spirit,  but  do  follow 
and  obey  sin  with  greediness,  and  without  repentance,  even 
as  the  devil  and  their  corrupt  lusts  do  prick  them.  But  the 
sons  of  God,  as  before  is  said,  do  fight  against  sin,  do  sob  and 
!nourn,  when  they  perceive  themj^elves  tempted  in  iniquity  : 
and  if  they  fall,  they  rise  again  with  unfeigned  repentance, 
and  these  things  they  do,  not  by  their  own  power,  but  by  the 
power  of  the  Lord  Jesus,  without  whom  they  were  able  to  do 
nothinc 


286  HARMONY    OF    CONFESSIONS. 


What  Works  are  reputed  Good  before  God. 

We  confess  and  acknowledge,  that  God  hath  given  to  man 
his  holy  law,  in  which  not  only  are  forbidden  all  such  works 
as  displease  and  offend  his  Godly  majesty,  but  also  are  com- 
manded, ail  such  as  please  him,  aud  as  he  hath  promised  to 
reward.  And  these  works  be  of  two  sorts.  The  one  are 
done  to  the  honor  of  God,  the  other  to  the  profit  of  our  neigh- 
bors, and  both  have  the  revealed  will  of  God  for  their  assu- 
rance. To  have  one  God,  to  worship  and  honor  him,  to  call 
upon  him  in  all  our  troubles,  to  reverence  his  holy  name,  to 
hear  his  word,  to  believe  the  same,  to  communicate  with  his 
holy  sacraments,  are  the  works  of  the  first  table.  To  honor 
father,  mother,  princes,  rulers,  and  superior  powers  ;  to  love 
them,  to  support  them,  yea,  to  obey  their  charges,  (not  re- 
pugning the  commandment  of  God,)  to  save  the  lives  of  inno- 
cents, to  repress  tyranny,  to  defend  the  oppressed,  to  keep  our 
bodies  clean  and  holy,  to  live  in  soberness  and  temiperance, 
to  deal  justly  with  all  men,  both  in  word  and  deed  ;  and  finally 
to  repress  all  appetite  of  our  neighbor's  hurt,  are  the  good 
works  of  the  second  table,  which  are  most  pleasing  and  accep- 
table to  God,  as  those  works  that  are  commanded  by  himself. 
The  contrary  whereof  is  sin,  most  odious,  which  always  dis- 
pleaseth  him,  and  provoketh  him  to  anger.  As  not  to  call 
upon  him  alone  when  we  have  need,  not  to  hear  his  word 
with  reverence,  to  contemn  and  despise  it,  to  have  or  to  wor- 
ship idols,  to  maintain  and  defend  idolatry,  hghtly  to  esteem 
the  reverent  name  of  God,  to  profane,  abuse,  or  contemn  the 
sacraments  of  Christ  Jesus,  to  disobey  or  resist  any  that  God 
hath  placed  in  authority,  (whilst  they  pass  not  over  the  bounds 
of  their  office,)  to  murder,  or  to  consent  thereto,  to  bear  ha- 
U-ed,  or  to  suffer  innocent  blood  to  be  shed,  if  we  may  with- 
stand it ;  and  finally,  the  transgression  of  any  other  command- 
ment in  the  first  or  second  table,  we  confess,  or  affirm  to  be 
sin,  by  the  which  God's  hate  and  displeasure  is  kindled  against 
the  proud  and  unthankful  world.  So  that  good  works  we  af- 
firm to  be  those  only  that  are  done  in  faith,  and  at  God's  com- 
mandment, who  in  his  law  hath  expressed  what  the  things  be 
tliat  please  him.  And  evil  works  we  affirm  not  only  those 
that  expressly  are  done  against  God's  commandment,  but 
those  also  that  in  matters  of  religion,  and  in  worshipping  of 
God,  have  no  other  assurance  but  the  invenfion  and  opinion 


HARMONY    OF    CONFESSIONS.  2S7 

of  man ;  which  God  from  the  beginning  hath  ever  rejected, 
as  by  the  prophet  Isaiah,  and  by  our  Master,  Christ  Jesus,  we 
are  taught  in  these  words,  "  In  vain  do  they  worship  nic, 
teaching  the  doctrines  and  precepts  of  men." 


THE    WESTMINSTER    CONFESSION. 
Of  Justification. 

1.  Those  whom  God  effectually  calleth,  he  also  freeh 
justifieth ;  not  by  infusing  righteousness  into  them,  but  by 
pardoning  their  sins,  and  by  accounting  and  accepting  their 
persons  as  righteous  :  not  for  any  thing  wrought  in  them,  or 
done  by  them,  but  for  Christ's  sake  alone  :  not  by  imputing 
faith  itself,  the  act  of  believing,  or  any  other  evangehcal  obe- 
dience to  them,  as  their  righteousness ;  but  by  imputing  the  obe- 
dience and  satisfaction  of  Christ  unto  them,  they  receiving  and 
resting  on  him  and  his  righteousness  by  faith  ;  which  faith  they 
have  not  of  themselves  :  it  is  the  gift  of  God. 

2.  Faith,  thus  receiving  and  resting  on  Christ  and  his 
righteousness,  is  the  alone  instrument  of  justification;  yet  is 
not  alone  in  the  person  justified,  but  is  ever  accompanied  with 
all  other  saving  graces,  and  is  no  dead  faith,  but  worketh  by 
love. 

3.  Christ, by  his  obedience  and  death,  did  fully  discharge  the 
debt  of  all  those  that  are  thus  justified,  and  did  make  a  proper, 
real,  and  full  satisfaction  to  his  Father's  justice  in  their  behalf. 
Yet,  inasmuch  as  he  was  given  by  the  Father  for  them,  and 
his  obedience  and  satisfaction  accepted  in  their  stead,  and 
both  freely,  not  for  any  thing  in  them,  their  justification  is  only 
of  free  grace  ;  that  both  the  exact  justice,  and  rich  grace  of 
God,  might  be  glorified  in  the  justification  of  sinners. 

4.  God  did,  from  all  eternity,  decree  to  justify  all  the  elect ; 
and  Christ  did,  in  the  fulness  of  time,  die  for  their  sins,  and 
rise  again  for  their  justification :  nevertheless  they  are  not 
justified,  until  the  Holy  Spirit  doth,  in  due  time,  actually  apply 
Christ  unto  them. 

5.  God  doth  continue  to  forgive  the  sins  of  those  that  are 
justified  :  and  although  they  can  never  fall  from  the  state  of 
justification,  yet  they  may  by  their  sins  fall  under  God's 
fatherly  displeasure,  and  not  have  the  light  of  his  countenance 
restored  unto  them,  until  they  humble  themselves,  confess 
their  sins,  beg  pardon,  and  renew  their  faith  and  repentance. 


2S8  HARMONY    OF    CONFESSIONS. 


6.  The  justification  of  believers  under  the  Old  Testament 
was,  in  all  these  respects,  one  and  the  same  with  the  justifica- 
tion of  believers  under  the  New  Testament. 

Of  Adoption. 

1.  All  those  that  are  justified,  God  vouchsafeth,  in  and 
for  his  only  Son  Jesus  Christ,  to  make  partakers  of  the  grace  of 
adoption  :  by  which  they  are  taken  into  the  number,  and  en- 
joy the  liberties  and  privileges  of  the  children  of  God;  have  his 
name  upon  them ;  receive  the  spirit  of  adoption ;  have  access 
to  the  throne  of  grace  with  boldness ;  are  enabled  to  cry,  Abba, 
Father;  are  pitied,  protected,  provided  for,  and  chastened  by 
him  as  by  a  father ;  yet  never  cast  off,  but  sealed  to  the  day 
of  redemption,  and  inherit  the  promise  s  as  heirs  of  everlasting 
salvation. 

Of  Sanctification. 

1 .  They  who  are  effectually  called  and  regenerated,  having 
a  new  heart  and  a  new  spirit  created  in  them,  are  farther 
sanctified,  really  and  personally,  through  the  virtue  of  Christ's 
death  and  resurrection,  by  his  word  and  Spirit  dwelling  in 
them  :  the  dominion  of  the  whole  body  of  sin  is  destroyed, 
and  the  several  lusts  thereof  are  more  and  more  weakened 
and  mortified,  and  they  more  and  more  quickened  and  strength- 
ened, in  all  saving  graces,  to  the  practice  of  true  holiness, 
without  which  no  man  shall  see  the  Lord. 

2.  This  sanctification  is  throughout  i:i  the  whole  man,  yet 
imperfect  in  this  life :  there  abideth  still  some  remnants  of 
corruption  in  every  part,  whence  ariseth  a  continual  and  irre- 
concileable  war,  the  flesh  lusting  against  the  spirit,  and  the 
spirit  against  the  flesh. 

3.  In  which  war,  although  the  remaining  corruption  for  a 
time  may  much  prevail,  yet,  through  the  continual  supply  of 
strength  from  the  sanctifying  Spirit  of  Christ,  the  regenerate 
part  doth  overcome :  and  so  the  saints  grow  in  grace,  perfecting 
holiness  in  the  fear  of  God. 

Of  Sating  FaIth. 

1.  The  grace  of  faith,  whereby  the  elect  are  enabled  to  be- 
fieve  to  the  saving  of  their  souls,  is  the  work  of  the  Spirit  of 
Christ  in  their  hearts ;  and  is  ordinarily  wrought  by  the  miniis- 


HARMONY    OP    CONFESSIONS.  289 

try  of  the  word  :  by  which  also,  and  by  the  administration  of 
the  sacraments,  and  prayer,  it  is  increased  and  strengthened. 

2.  By  this  faith  a  Christian  believeth  to  be  true  whatsoever 
is  revealed  in  the  word,  for  the  authority  of  God  himself  speak- 
ing therein,  and  acteth  differently  upon  that  which  each 
particular  passage  thereof  containeth  ;  yielding  obedience  to 
the  commands,  trembling  at  the  threatenings,  and  embracing 
the  promises  of  God  for  this  life,  and  that  which  is  to  come. 
But  the  principal  acts  of  saving  faith  are,  excepting,  receiving, 
and  resting  upon  Christ  alone  for  justification,  sanctification, 
and  eternal  life,  by  virtue  of  the  covenant  of  grace. 

3.  This  faith  is  different  in  degrees,  weak  or  strong  ;  may 
be  often  and  many  ways  assailed  and  weakened,  but  gets  the 
victory  ;  growing  up  in  many  to  the  attainment  of  a  full  assu- 
rance through  Christ,  who  is  both  the  author  and  finisher  of 
our  faith. 

Of  Good  Works. 

1.  Good  works  are  only  such  as  God  hath  commanded  in 
his  holy  word,  and  not  such  as  without  the  warrant  thereof 
are  devised  by  men  out  of  a  blind  zeal,  or  upon  any  pretence 
of  good  intention. 

2.  These  good  works,  done  in  obedience  to  God's  com- 
mandments, are  the  fruits  and  evidences  of  a  true  and  lively 
faith  :  and  by  them  believers  manifest  their  thankfulness, 
strengthen  their  assurance,  edify  their  brethren,  adorn  the  pro- 
fession of  the  gospel,  stop  the  mouths  of  the  adversaries,  and 
glorify  God,  whose  workmanship  they  are,  created  in  Christ 
Jesus  thereunto,  that,  having  their  fruit  unto  hohness,  they 
may  have  the  end,  eternal  life. 

3.  Their  ability  to  do  good  works  is  not  at  all  of  them- 
selves, but  wholly  from  the  Spirit  of  Christ.  And  that  they 
may  be  enabled  thereunto,  besides  the  graces  they  have 
already  received,  there  is  required  an  actual  influence  of  the 
same  Holy  Spirit  to  work  in  them  to  will  and  to  do  of  his 
good  pleasure  ;  yet  are  they  not  hereupon  to  grow  negligent, 
as  if  they  were  not  bound  to  perform  any  duty  unless  upon 
a  special  motion  of  the  Spirit;  but  they  ought  to  be  diligent 
in  stirring  up  the  grace  of  God  that  is  in  them. 

4.  They  who  in  their  obedience  attain  to  the  greatest 
height  which  is  possible  in  this  life,  are  so  far  from  being  able 
to  supererogate  and  to  do  more  than  God  requires,  that  they 
fall  short  of  much  which  in  duty  they  are  bound  to  do. 

26 


290  HARMONY    OF    CONFESSIONS. 

5.  We  cannot,  by  our  best  works,  merit  pardon  of  sin,  or 
eternal  life,  at  the  hand  of  God,  by  reason  of  the  great  dis- 
proportion that  is  between  them  and  the  glory  to  come,  and 
the  infinite  distance  that  is  between  us  and  God,  whom  by 
them  we  can  neither  profit  nor  satisfy  for  the  debt  of  our 
former  sins ;  but  when  we  have  done  all  we  can,  we  have 
done  but  our  duty,  and  are  unprofitable  servants  ;  and  because 
as  they  are  good,  they  proceed  from  his  Spirit;  and,  as  they 
are  wrought  by  us,  they  are  defiled  and  mixed  with  so  much 
weakness  and  imperfection  that  they  cannot  endure  the 
severity  of  God's  judgment. 

6.  Yet,  notwithstanding,  the  persons  of  behevers  being 
accepted  through  Christ,  their  good  works  also  are  accepted 
in  him,  not  as  though  they  were  in  this  life  wholly  unblarae- 
able  and  unreprovable  in  God's  sight ;  but  that  he,  looking 
upon  them  in  his  Son,  is  pleased  to  accept  and  reward  that 
which  is  sincere,  although  accompanied  with  many  weak- 
nesses and  imperfections. 

7.  Works  done  by  unregenerate  men,  although,  for  the 
matter  of  them,  they  may  be  things  which  God  commands, 
and  of  good  use  both  to  themselves  and  others  ;  yet  because 
they  proceed  not  from  a  heart  purified  by  faith ;  nor  are  done 
in  a  right  manner,  according  to  the  word ;  nor  to  a  right  end, 
the  glory  of  God ;  they  are  therefore  sinful,  and  cannot  please 
God,  or  make  a  man  meet  to  receive  grace  from  God.  And 
yet  their  neglect  of  them  is  more  sinful,  and  displeasing  unto 
God. 

Of  the  Perseverance  of  the  Saints. 

1.  They  whom  God  hath  accepted  in  his  Beloved,  effectually 
called  and  sanctified  by  his  Spirit,  can  neither  totally  nor 
finally  fall  away  from  the  state  of  grace  ;  but  shall  certainly 
persevere  therein  to  the  end,  and  be  eternally  saved. 

2.  This  perseverance  of  the  saints  depends,  not  upon  their 
own  free-will,  but  upon  the  immutability  of  the  decree  of 
election,  flowing  from  the  free  and  unchangeable  love  of 
God  the  Father  ;  upon  the  eflicacy  of  the  merit  and  inter- 
cession of  Jesus  Christ ;  the  abiding  of  the  Spirit  and  of  the 
seed  of  God  within  them;  and  the  nature  of  the  covenant  of 
grace ;  from  all  which  ariseth  also  the  certainty  and  infalli- 
bility thereof. 

3.  Nevertheless  they  may,  through  the  temptations  of 
Satan  and  of  the  world,  the  prevalency  of  corruption  remain- 


HARMONY    OF    CONFESSIONS.  291 

ing  in  them,  and  the  neglect  of  the  means  of  their  preserva- 
tion, fall  into  grievous  sins ;  and  for  a  time  continue  therein : 
whereby  they  incur  God's  displeasure,  and  grieve  his  Holy 
Spirit ;  come  to  be  deprived  of  some  measure  of  their  graces 
and  comforts ;  have  their  hearts  hardened,  and  their  con- 
sciences wounded ;  hurt  and  scandalize  others,  and  bring 
temporal  judgments  upon  themselves. 


Of  the  Assurance  of  Grace  and  Salvation. 

1.  Although  hypocrites  and  other  unregenerate  men  may 
vainly  deceive  themselves  with  false  hopes  and  carnal  pre- 
sumptions of  being  in  the  favor  of  God  and  estate  of 
salvation  ;  which  hope  of  theirs  shall  perish :  yet  such  as 
truly  believe  in  the  Lord  Jesus,  and  love  him  in  sincerity, 
endeavoring  to  walk  in  all  good  conscience  before  him,  may 
in  this  life  be  certainly  assured  that  they  are  in  a  state  of 
grace,  and  may  rejoice  in  the  hope  of  the  glory  of  God  ; 
which  hope  shall  never  make  them  ashamed. 

2.  This  certainty  is  not  a  bare  conjectural  and  probable 
persuasion,  grounded  upon  a  fallible  hope ;  but  an  infallible 
assurance  of  faith,  founded  upon  the  divine  truth  of  the  promi- 
ses of  salvation,  the  inward  evidence  of  those  graces  unto  which 
these  promises  are  made,  the  testimony'ofthe  Spirit  of  adoption 
witnessing  with  our  spirits  that  we  are  the  children  of  God : 
which  Spirit  is  the  earnest  of  our  inheritance,  whereby  we 
are  sealed  to  the  day  of  redemption. 

3.  This  infallible  assurance  doth  not  so  belong  to  the 
essence  of  faith,  but  that  a  true  believer  may  wait  long,  and 
conflict  with  many  difficulties  before  he  be  partaker  of  it :  Yet, 
being  enabled  by  the  Spirit  to  know  the  things  which  are  freely 
given  him  of  God,  he  may,  without  extraordinary  revelation, 
in  the  right  use  of  ordinary  means,  attain  thereunto.  And 
therefore  it  is  the  duty  of  every  one  to  give  all  diligence  to 
make  his  calling  and  election  sure  ;  that  thereby  his  heart  may 
be  enlarged  in  peace  and  joy  in  the  Holy  Ghost,  in  love  and 
thankfulness  to  God,  and  in  strength  and  cheerfulness  in  the 
duties  of  obedience,  the  proper  fruits  of  this  assurance :  So 
far  is  it  from  inclining  men  to  looseness. 

4.  True  believers  may  have  the  assurance  of  their  salva- 
tion divers  ways  shaken,  diminished,  and  intermitted  ;  as,  Uy 
negligence  in  preserving  of  it ;  by  falling  into  some  special 
sin  which  woundeth  the  conscience  and  grieveth  the  Spirit ; 


2^2  HARMONY    OF    CONFESSIONS. 

by  some  sudden  or  vehement  temptation ;  by  God's  with- 
drawing the  light  of  his  countenance,  and  suffering  even  such 
as  fear  him  to  walk  in  darkness  and  to  have  no  light :  Yet  are 
they  never  utterly  destitute  of  that  seed  of  God  and  life  of 
faith,  that  love  of  Christ  and  the  brethren,  that  sincerity  of 
heart  and  conscience  of  duty,  out  of  which,  by  the  operation 
of  the  Spirit,  this  assurance  may  in  due  time  be  revived,  and 
by  the  which,  in  the  mean  time,  they  are  supported  from  utter 
despair. 

THE      SAVOY      CONFESSION. 
Of  Justification. 

1.  Those  whom  God  effectually  calleth, he  also  freely  justifi- 
eth,  not  by  hifusing  righteousness  into  them,  but  by  pardoning 
their  sins,  and  by  accounting  and  accepting  their  persons  as 
righteous,  not  for  any  thing  wrought  in  them,  or  done  by  them, 
but  for  Christ's  sake  alone  ;  nor  by  imputing  faith  itself,  the 
act  of  believing,  or  any  other  evangelical  obedience  to  them, 
as  their  righteousness,  but  by  imputing  Christ's  active  obedi- 
ence unto  the  whole  law,  and  passive  obedience  in  his  sufferings 
and  death,  for  their  whole  and  sole  righteousness,  they  receiv- 
ing and  resting  on  him  and  his  righteousness  by  faith  ;  which 
faith  they  have  not  of  themselves :  it  is  the  gift  of  God. 

2.  Faith  thus  receiving  and  resting  on  Christ  and  his  right- 
eousness, is  the  alone  instrument  of  justification ;  yet  it  is  not 
alone  in  the  person  justified,  but  it  is  ever  accompanied  with 
all  other  saving  graces,  and  is  no  dead  faith,  but  worketh  by 
love. 

3.  Christ  by  his  obedience  and  death  did  fully  discharge 
the  debt  of  all  those  that  are  justified,  and  did  by  the  sacrifice  of 
himself,  in  the  blood  of  his  cross,  undergoing  in  their  stead 
the  penalty  due  unto  them,  make  a  proper,  real,  and  full  satis- 
faction to  God's  justice  in  their  behalf :  yet,  inasmuch  as  he 
was  given  by  the  Father  for  them,  and  his  obedience  and  satis- 
faction accepted  in  their  stead,  and  both  freely,  not  for  any 
thing  in  them,  their  justification  is  only  of  free  grace,  that  both 
the  exact  justice  and  rich  grace  of  God  might  be  glorified  in 
the  justification  of  sinners. 

4.  God  did  from  all  eternity  decree  to  justify  all  the  elect, 
and  Christ  did  in  the  fulness  of  time,  die  for  their  sins,  and 
rise  again  for  their  justification  :  nevertheless,  they  are  not 
justified  personally,  until  the  Holy  Spirit  doth  in  due  time 
actually  apply  Christ  unto  them. 


HARMONY   OP    CONFESSIONS.  293 

5.  God  doth  continue  to  forgive  the  sins  of  those  that  are 
justified  ;  and  although  they  can  never  fall  from  the  state  of 
justification,  yet  they  may  by  their  sins  fall  under  God's 
fatherly  displeasure  :  and  in  that  condition  they  have  not 
usually  the  light  of  his  countenance  restored  unto  them,  until 
they  humble  themselves,  confess  their  sins,  beg  pardon,  and 
renew  their  faith  and  repentance. 

6.  The  justification  of  believers  under  the  Old  Testament, 
was  in  all  these  respects  one  and  the  same  with  the  justification 
of  believers  under  the  New  Testament. 

Of  Adoption, 

1.  All  those  that  are  justified,  God  vouchsafeth  in  and  for 
his  only  Son  Jesus  Christ,  to  make  partakers  of  the  grace  of 
adoption,  by  which  they  are  taken  into  the  number,  and  enjoy 
the  liberties  and  privileges  of  the  children  of  God,  have  his 
name  put  upon  them,  receive  the  Spirit  of  adoption,  have  access 
to  the  throne  of  grace  with  boldness,  are  enabled  to  cry,  Abba, 
Father,  are  pitied,  protected,  provided  for,  and  chastened  by 
him  as  by  a  father,  yet  never  cast  off",  but  sealed  to  the  day  of 
redemption,  and  inherit  the  promises  as  heirs  of  everlasting 
salvation. 

Of  Saxctification. 

1.  They  that  are  effectually  called  and  regenerated,  being 
imited  to  Christ,  having  a  new  heart  and  a  new  spirit  created 
in  them,  through  the  virtue  of  Christ's  death  and  resurrection, 
are  also  further  sanctified,  really  and  personally,  through  the 
same  virtue,  by  his  word  and  Spirit  dwelling  in  them,  the  do- 
minion of  the  whole  body  of  sin  is  destroyed,  and  the  several 
lusts  thereof  are  more  and  more  weakened  and  mortified,  and 
they  more  and  more  quickened  and  strengthened  in  all  saving 
gi-aces,  to  the  practice  of  all  true  holiness,  without  which  no 
man  shall  see  the  Lord. 

2.  This  sanctification  is  throughout  in  the  whole  man,  yet 
imperfect  in  this  life,  there  abide  still  some  remnants  of  corrup- 
tion in  every  part,  whence  ariseth  a  continual  and  irreconcile- 
able  war,  the  flesh  lusting  against  the  spirit,  and  the  spirit 
against  the  flesh. 

3.  In  which  war,  although  the  remaining  corruption  for  a 
time  may  much  prevail,  yet  through  the  continual  supply  of 
strength  from  the  sanctifying  Spirit  of  Christ,  the  regenerate 
part  doth  overcome,  and  so  the  saints  grow  in  grace,  perfecting 
holiness  in  the  fear  of  God. 

26* 


294  HARMONY    OF    CONFESSIONS. 


Of  Saving  Faith. 


i 


1.  The  grace  of  faith,  whereby  the  elect  are  enabled  to  be- 
heve  to  the  saving  of  their  souls,  is  the  work  of  the  Spirit  of 
Christ  in  their  hearts,  and  is  ordinarily  wrought  by  the  minis- 
try of  the  word  ;  by  which  also,  and  by  the  administration  of 
the  seals,  prayer,  and  other  means,  it  is  increased  and 
strengthened. 

2.  By  this  faith  a  Christian  believeth  to  be  true  whatsoever 
is  revealed  in  the  word,  for  the  authority  of  God  himself 
speaking  therein,  and  acteth  differently  upon  that  which  each 
particular  passage  thereof  containeth,  yielding  obedience  to 
the  commands,  trembhng  at  the  threatnings,  and  embracing 
the  promises  of  God  for  this  life,  and  that  which  is  to  come. 
But  the  principal  acts  of  saving  faith  are,  accepting,  receiving, 
and  resting  upon  Christ  alone  for  justification,  sanctification, 
and  eternal  life,  by  virtue  of  the  covenant  of  grace. 

3.  This  faith,  although  it  be  different  in  degrees,  and  may 
be  weak  or  strong,  yet  it  is  in  the  least  degree  of  it  different 
in  the  kind  or  nature  of  it  (as  is  all  other  saving  grace)  from 
the  faith  and  common  grace  of  temporary  behevers  ;  and 
therefore,  though  it  may  be  many  times  assailed  and  weakened, 
yet  it  gets  the  victory,  growing  up  in  many  to  the  attainment 
of  a  full  assurance  through  Christ,  who  is  both  the  author  and 
finisher  of  our  faith. 

Or  Good  Works. 

1.  Good  works  are  only  such  as  God  hath  commanded  in 
his  holy  word,  and  not  such  as  without  the  warrant  thereof  are 
devised  by  men  out  of  blind  zeal,  or  upon  any  pretence  of 
good  intentions. 

2.  These  good  works  done  in  obedience  to  God's  com- 
mandments, are  the  fruits  and  evidences  of  a  true  and  living 
faith,  and  by  them  believers  manifest  their  thankfulness, 
strengthen  their  assurance,  edify  their  brethren,  adorn  the 
profession  of  the  gospel,  stop  the  mouths  of  the  adversaries, 
and  glorify  God,  whose  workmanship  they  are,  created  in 
Christ  Jesus  thereunto,  that  having  their  fruit  unto  holiness, 
they  may  have  the  end  eternal  life. 

3.  Their  ability  to  do  good  works  is  not  at  all  of  themselves, 
but  wholly  from  the  Spirit  of  Christ :  and  that  they  may  be  ena- 


HARMONY    OF    CONFESSIONS.  296 

bled  thereunto,  besides  the  graces  they  have  aheady  received, 
there  is  required  an  actual  influence  of  the  same  Holy  Spirit 
to  work  in  them  to  will  and  to  do  of  his  good  pleasure  ;  yet 
are  they  not  hereupon  to  grow  negligent,  as  if  they  were  not 
bound  to  perform  any  duty,  unless  upon  a  special  motion  of 
the  Spirit,  but  they  ought  to  be  diligent  in  stirring  up  the  grace 
of  God  that  is  in  them. 

4.  They  who  in  their  obedience  attain  to  the  greatest  height 
which  is  possible  in  this  life,  are  so  far  from  being  able  to 
supererogate  and  to  do  more  than  God  requires,  as  that  they 
fall  short  of  much  which  in  duty  they  are  bound  to  do. 

6.  We  cannot  by  our  best  works  merit  pardon  of  sin,  or 
eternal  life  at  the  hand  of  God,  by  reason  of  the  great  dispro- 
port  ion  that  is  between  them  and  the  glory  to  come  ;  and  the 
infinite  distance  that  is  between  us  and  God,  whom  by  them  we 
can  neither  profit,  nor  satisfy  for  the  debt  of  our  former  sins  ; 
but  when  we  have  done  all  we  can,  we  have  done  but  our  duty, 
and  are  unprofitable  servants :  and  because  as  they  are  good, 
they  proceed  from  his  Spirit,  and  as  they  are  wrought  by  us, 
they  are  defiled  and  mixed  with  so  much  weakness  and  imperfec- 
tion, that  they  cannot  endure  the  severity  of  God's  judgment. 

6.  Yet,  notwithstanding,  the  persons  of  believers  being 
accepted  through  Christ,  their  good  works  also  are  accepted 
in  him,  not  as  though  they  were  in  this  life  wholly  unblameable 
and  unreproveable  in  God's  sight,  but  that  he  looking  upon 
them  in  his  Son  is  pleased  to  accept  and  reward  that  which  is 
sincere,  although  accompanied  with  many  weaknesses,  and 
imperfections. 

7.  Works  done  by  unregenerate  men,  although  for  the 
matter  of  them,  they  may  be  things  which  God  commands, 
and  of  good  use  both  to  themselves  and  to  others ;  yet  because 
they  proceed  not  from  an  heart  purified  by  faith,  nor  are  done 
in  a  right  manner,  according  to  the  word,  nor  to  a  right  end, 
the  glory  of  God  ;  they  are  therefore  sinful,  and  cannot  please 
God,  nor  make  a  man  meet  to  receive  grace  from  God  ;  and 
yet  their  neglect  of  them  is  more  sinful  and  displeasing  to  God. 

Of  the  Perseverance  of  the  Saints. 

1.  They  whom  God  hath  accepted  in  his  Beloved,  effectually 
called  and  sanctified  by  his  Spirit,  can  neither  totally  nor 
finally  fall  away  from  the  state  of  grace,  but  shall  certainly 
persevere  therein  to  the  end,  and  be  eternally  saved. 

2.  This  perseverance  of  the  saints  depends  not  upon  their 


296  HARMONY    OF    CONFESSIONS.    . 

own  free  will,  but  upon  the  immutability  of  the  decree  of  elec- 
tion, from  the  free  and  unchangeable  love  of  God  the  Father, 
upon  the  efficacy  of  the  merit  and  intercession  of  Jesus 
Christ,  and  union  with  him,  the  oath  of  God,  the  abiding  of 
his  Spirit,  and  the  seed  of  God  within  them,  and  the  nature  of 
tlie  covenant  of  grace,  from  all  which  ariseth  also  the  certainty 
and  infalhbility  thereof. 

3.  And  though  they  may  through  the  temptation  of  Satan, 
and  of  the  world,  the  prevalency  of  corruption  remaining  in 
them,  and  the  neglect  of  the  means  of  their  preservation,  fall 
into  grievous  sins,  and  for  a  time  continue  therein,  whereby 
tliey  incur  God's  displeasure,  and  grieve  his  Holy  Spirit,  come 
to  have  their  graces  and  comforts  impaired,  have  their  hearts 
hardened,  and  their  consciences  wounded,  hurt  and  scandahze 
others,  and  bring  tem>poral  judgments  upon  themselves  ;  yet 
they  are  and  shall  be  kept  by  the  power  of  God  through  faith 
unto  salvation. 

Of  the  Assurance  of  Grace  and  Salvation. 

1.  Although  temporary  believers,  and  other  unregenerate 
men  may  vainly  deceive  themselves  with  false  hopes  and  carnal 
presumptions  of  being  in  the  favor  of  God,  and  state  of  salva- 
tion, which  hope  of  theirs  shall  perish,  yet  such  as  truly  believe 
on  the  Lord  Jesus,  and  love  him  in  sincerity,  endeavoring  to 
walk  in  all  good  conscience  before  him,  may  in  this  life  be 
certainly  assured  that  they  are  in  a  state  of  grace,  and  may 
rejoice  in  the  hope  of  the  glory  of  God,  which  hope  shall 
never  make  them  ashamed. 

2.  This  certainty  is  not  a  bare  conjectural  and  probable 
persuasion,  grounded  upon  a  fallible  hope,  but  an  infallible 
assurance  of  faith,  founded  on  the  blood  and  righteousness  of 
Christ,  revealed  in  the  gospel,  and  also  upon  the  inward  evi- 
dence of  those  graces,  unto  which  promises  are  made,  and  on 
the  immediate  witness  of  the  Spirit,  testifying  our  adoption, 
and  as  a  fruit  thereof,  leaving  the  heart  more  humble  and  holy. 

3.  This  infaUible  assurance  doth  not  so  belong  to  the 
essence  of  faith,  but  that  a  true  believer  may  wait  long,  and 
conflict  with  many  difficulties  before  he  be  partaker  of  it;  yet 
being  enabled  by  the  Spirit  to  know  the  things  which  are 
freely  given  him  of  God,  he  may  without  extraordinary  reve- 
lation, in  the  right  use  of  ordinary  means  attain  thereunto  : 
and  therefore  it  is  the  duty  of  every  one  to  give  all  diligence 
to  make  his  calling  and  election  sure,  that  thereby  his  heart 


HARMONY    OF    CONFESSIO?JS.  297 

may  be  enlarged  in  peace  and  joy  in  the  Holy  Ghost,  in  love 
and  thankfulness  to  God,  and  in  strength  and  cheerfulness  in 
the  duties  of  obedience,  the  proper  fruits  of  this  assurance  : 
so  far  is  it  from  inclining  men  to  looseness. 

4.  True  believers  may  have  the  assurance  of  their  salva- 
tion divers  ways  shaken,  diminished,  and  intermitted,  as  by 
neghgence  in  preserving  of  it,  by  falling  into  some  special  sin, 
which  woundeth  the  conscience  and  grieveth  the  Spirit,  by 
some  sudden  or  vehement  temptation,  by  God's  withdrawing 
the  light  of  his  countenance,  suffering  even  such  as  fear  him 
to  walk  in  darkness,  and  to  have  no  light,  yet  are  they  neither 
utterly  destitute  of  that  seed  of  God,  and  life  of  faith,  that 
love  of  Christ  and  the  brethren,  that  sincerity  of  heart  and 
conscience  of  duty,  out  of  which,  by  the  operation  of  the 
Spirit,  this  assurance  may  in  due  time  be  revived,  and  by  the 
which  in  the  mean  time  they  are  supported  from  utter  despair. 


THE    LONDON    BAPTISTS'   CONFESSION. 

Article  XXII. 

Faith  is  the  gift  of  God,  wrought  in  the  hearts  of  the  elect 
by  the  Spirit  of  God  ;  by  which  faith  they  come  to  know  and 
believe  the  truth  of  the  scriptures,  and  the  excellency  of  them 
above  all  other  writings,  and  all  things  in  the  world,  as  they 
hold  forth  the  glory  of  God  in  his  attributes,  the  excellency  of 
Christ  in  his  nature  and  offices,  and  of  the  power  and  fulness 
of  the  Spirit  in  his  workings  and  operations;  and  so  are  ena- 
bled to  cast  their  souls  upon  this  truth  thus  believed. 

Article  XXIII. 

All  those  that  have  this  precious  faith  wrought  in  them  by 
the  Spirit,  can  never  finally  nor  totally  fall  away  ;  seeing  the 
gifts  of  God  are  without  repentance  ;  so  that  he  still  begets 
and  nourisheth  in  them  faith,  repentance,  love,  joy,  hope,  and 
all  the  graces  of  the  Spirit  unto  immortality;  and  though  many 
storms  and  floods  arise  and  beat  against  them,  yet  they  shall 
never  be  able  to  take  them  off  that  foundation  and  rock  which 
by  faith  they  are  fastened  upon  ;  notwithstanding,  through  un- 
belief and  the  temptations  of  Satan,  the  sensible  sight  of  this 
light  and  love  be  clouded  and  overwhelmed  for  a  time;  yet  God 
is  still  the  same,  and  they  shall  be  sure  to  be  kept  by  the  power 


298  HARMONY    OF    CONFESSIONS. 

of  God  unto  salvation,  where  they  shall  enjoy  their  purchased 
possession,  they  being  engraved  upon  the  palms  of  his  hands, 
and  their  names  having  been  written  upon  the  book  of  life  from 
all  eternity. 

Article  XXIV. 

Faith  is  ordinarily  begotten  by  the  preaching  of  the  gospel, 
or  word  of  Christ,  without  respect  to  any  power  or  agency  in 
the  creature  ;  but  it  being  wholly  passive,  and  dead  in  tres- 
passes and  sins,  doth  believe,  and  is  converted  by  no  less 
power  than  that  which  raised  Christ  from  the  dead. 

Article  XXV. 

The  preaching  of  the  gospel  to  the  conversion  of  sinners, 
is  absolutely  free  ;  no  way  requiring  as  absolutely  necessary 
any  quahfications,  preparations,  or  terrors  of  the  law,  or  pre- 
ceding ministry  of  the  law,  but  only  and  alone  the  naked  soul, 
a  sinner  and  ungodly,  to  receive  Christ  crucified,  dead  and 
buried,  and  risen  again  ;  who  is  made  a  Prince  and  a  Saviour 
for  such  sinners  as  through  tho  gospel  shall  be  brought  to  be- 
lieve on  him. 

Article  XXVI. 

The  same  power  that  converts  to  faith  in  Christ,  carrieth 
on  the  soul  through  all  duties,  temptations,  conflicts,  suffer- 
ings ;  and  whatsoever  a  believer  is,  he'is  by  grace,  and  is  car- 
ried on  in  all  obedience  and  temptations  by  the  same. 

Article  XXVII. 

All  believers  are  by  Christ  united  to  God  ;  by  which  union, 
God  is  one  with  them,  and  they  are  one  with  him  ;  and  that  all 
believers  are  the  sons  of  God,  and  joint  heirs  with  Christ,  to 
whom  belong  all  the  promises  of  this  life,  and  that  which  is  to 
come. 

Article  XXVIII. 

Those  that  have  union  with  Christ,  are  justified  from  all  their 
sins  by  the  blood  of  Christ,  which  justification  is  a  gracious 
and  full  acquittance  of  a  guilty  sinner  from  all  sin,  by  God, 


HARMONY    OF    CONFESSIONS.  299 

through  the  satisfaction  that  Christ  hath  made  by  his  death 
for  all  their  sins,  and  this  applied  (in  the  manifestation  of  it) 
through  faith. 

Article  XXIX. 

All  behevers  are  a  holy  and  sanctified  people,  and  that 
sanctification  is  a  spiritual  grace  of  the  new  covenant,  and  an 
effect  of  the  love  of  God  manifested  in  the  soul,  whereby  the 
believer  presseth  after  a  heavenly  and  evangelical  obedience 
to  all  the  commands  which  Christ,  as  Head  and  King  in  his 
new  covenant,  hath  prescribed  to  them. 

Article  XXX. 

All  believers,  through  the  knowledge  of  that  justification  of 
life  given  by  the  Father,  and  brought  forth  by  the  blood  of 
Christ,  have,  as  their  great  privilege  of  that  new  covenant, 
peace  with  God,  and  reconciliation,  whereby  they  that  were 
afar  off  are  made  nigh  by  that  blood,  and  have  peace  pas- 
sing all  understanding ;  yea,  joy  in  God  through  our  Lord 
Jesus  Christ,  by  whom  we  have  received  the  atonement. 

Article  XXXI. 

All  believers,  in  the  time  of  this  life,  are  in  a  continual  war- 
fare and  combat  against  sin,  self,  the  world,  and  the  devil ; 
and  are  liable  to  all  manner  of  afflictions,  tribulations,  and 
persecutions,  being  predestinated  and. appointed  thereunto; 
and  whatsoever  the  saints  possess  or  enjoy  of  God  spiritually, 
is  by  faith ;  and  outward  and  temporal  things  are  lawfully 
enjoyed  by  a  civil  right  by  them  Avho  have  no  faith. 

Article  XXXII. 

The  only  strength  by  which  the  saints  are  enabled  to  en- 
counter with  all  oppositions  and  trials,  is  only  by  Jesus  Christ, 
who  is  the  captain  of  their  salvation,  being  made  perfect  through 
sufferings ;  who  hath  engaged  his  faithfulness  and  strength 
to  assist  them  in  all  their  afflictions,  and  to  uphold  them  in  all 
their  temptations,  and  to  preserve  them  by  his  power  to  his 
everlasting  kingdom. 


300  HARMONY    OF    CONFESSIONS. 

THEWELCH   CALVINISTIC  ME  t  H  OD  IS  T  S' C  ONFE  S  SIC  If. 
Of  Justification, 

Justification  is  an  act  of  the  free  grace  of  God,  judging 
and  proclaiming  man  to  be  righteous,  through  imputing  to  him 
the  riajhteousness  of  Christ,  which  is  received  by  the  sinner 
through  faith.  God  manifests  his  justice,  and  the  honor  of  his 
law,  as  well  as  his  grace  and  mercy  by  justifying  sinners  ;  for 
he  justifies  them  "  through  the  redemption  that  is  in  Christ 
Jesus,  whom  God  hath  set  forth  to  be  a  propitiation,  that  he 
might  be  just,  and  the  justifier  of  him  which  believeth  in 
Jesus."  The  righteousness  of  Christ,  through  which  sinners 
are  justified,  is  called  the  righteousness  which  is  of  God  by 
faith.  It  would  be  as  improper  to  attribute  the  righteousness 
of  Christ  to  faith,  as  to  attribute  the  light  of  the  sun  to  the 
medium  through  which  it  is  transmitted  to  us.  Justification 
includes  in  itself  a  forgiveness  to  the  transgressor  of  all  his 
iniquities,  so  that  he  shall  not  die  on  their  account :  an  exal- 
tation of  the  person  to  the  favor  of  God  ;  and  a  bestowing  on 
him  a  lawful  right  to  enjoy  never  ending  happiness.  It  is 
called  the  "  justificafion  of  life,"  for  the  transgressor  through 
its  means  is  made  an  heir  of  eternal  life. 

Of  Good  Works* 

No  works  can  be  good  but  such  as  are  commanded  by 
God,  conformable  to  his  will,  springing  from  a  good  and 
righteous  principle,  performed  in  faith,  and  with  a  pure  end  in 
view  ;  viz.  the  promotion  of  the  glory  of  God  :  for,  as  it  is 
necessary  that  the  tree  be  good  before  the  fruit  be  good,  so  a 
sinner  must  be  reconciled  to  God,  united  to  Christ,  and  par- 
take of  his  Spirit,  before  he  can  perform  any  good  action. 
The  best  actions  of  the  best  men  are  but  imperfect,  therefore 
they  deserve  nothing  at  the  hand  of  God,  nor  do  they  gain 
salvation  for  men ;  yet  they  are  very  necessary,  being  ordained 
and  commanded  of  God  ;  being  ornaments  to  our  profession ; 
being  examples  to  others  ;  and  having  a  tendency  to  pull 
down  the  ignorance  of  foolish  men.  They  are  always  to  be 
performed  to  the  utmost  of  our  might. 


HARMONY    OF    C0NP£8S10NS. 


dOl 


THE  SENTIMENTS  OF  PELAGIUS  AND  SOME  OF  HIS 
FOLLOWERS. 

Pelagius,  in  his  book  De  Natura,  as  quoted  by  Augustine, 
says,  "  When  it  is  declared  that  all  have  sinned  in  Adam,  it 
should  not  be  understood  of  any  original  sin  contracted  by 
their  birth,  but  of  imitation."     Again,  "  How  can  a  man  be 
considered  guilty  by  God  of  that  sin  which  he  knows  not  to 
be  his  own?  for  if  it  is  necessary,  it  is  not  his  own;  but  if  it 
is  his  own,  it  is  voluntary  ;  and  if  voluntary  it  can  be  avoided." 
In  his  exposition  of  the  epistle  to  the  Romans,  he  says, 
"The  opposers  of  the  propagation  of  sin  thus  endeavor  to 
impugn  the  doctrine.     The  sin  of  Adam  has  not  injured  those 
not  sinning,  just  as  the  righteousness  of  Christ  does  not  profit 
those   not  believing :    for  it  is    said,    that  in  like  manner, 
yea  much  more,   is    salvation  by  one,    than   perdition  by 
one.     And  if  baptism  cleanses  that  ancient  sin,  then  they 
who  are  born  of  two  baptized  persons  must  be  free  from  that 
sin ;  for  they  could  not  transmit  that  to  posterity  which  they 
no  longer  possessed  themselves.     Moreover,  they  say  that  if 
the  soul  is  not  by  traduction,  but  the  flesh  only,  then  the  flesh 
only  is  concerned  ia  the  propagation  of  sin,  and  it  alone 
deserves  to  be  punished;  for  they  allege  that  it  would  be 
altogether  unjust  that  a  soul  just  born  should  be  obliged  to 
bear  that  ancient  sin  of  Adam,  from  whom  it  has  not  derived 
its  origin.     For  they  allege  that  it  can  by  no  means  be  con- 
ceded that  God,  who  pardons  our  own  sins,  should  impute  to 
us  the  sin  of  another  person."     Pelagius  does  not  speak 
here  in  his  own  name,   but  as   personating  others,  whose 
opinions  and  arguments  he  exhibits  ;  for  at  this  time  he  durst 
not  openly  declare  his   real  sentiments.      In  like  manner 
Coelestius  disseminated  the  same  doctrine,  as  will  be  shown 
below,  and  also  pursued  the  same  insidious  policy  is  propa- 
gating his  opinions. 

Julian,  also,  in  his  last  work  against  Augustine,  charges 
this  father  with  holding,  "that  infants  were  oppressed  with  the 
guilt  of  no  sin  of  their  own,  but  only  with  that  of  another 
person."  Again  he  says,  "  whoever  is  accused  of  a  crime, 
the  charge  is  made  against  his  conduct,  and  not  against  his 
birth."  And  in  the  conclusion,  where  he  recapitulates  what 
he  had  written,  he  says,  "  Therefore  we  conclude  that  the 
triune  God  should  be  adored  as  most  just ;  and  it  has  been 

27 


302  HARMONY    OF    CONFESSIONS. 

made  to  appear  most  irrefragably,  that  the  si«  of  another 
never  can  be  imputed  by  him  to  httle  children."     And  a  httle 
afterwards,  "  Hence  that  is  evident,  which  we  defend  as  most 
reasonable,  that  no  one  is  born  in  sin,  and  that  God  never 
judges  men  to  be  guilty  on  account  of  their  birth."     Again, 
"  Children,  inasmuch  as  they  are  cliildren,  never  can  be  guilty, 
until  they  have  done  something  by  their  own  proper  will." 
And  as  the  ground  on  which  the  doctrine  of  communicated 
guilt  was  held  was  a  certain  natural  conjunction  of  the  parties, 
by  reason  of  which  Paul  declares  that  we  sinned  in  Adam, 
therefore  they  used  their  utmost  exertion  to  elude  the  force  of 
this  argument.     Julian  reasons  thus,  "  If  there  was  no  such    i 
thing   as  one  man  imitating  another,  and  the  apostle  had    I 
declared  that  all  had  sinned  in  Adam,  yet  this  mode  of  speak-    | 
ing  might  be  defended  by  scripture  use  :  for  Christ  called  the    ^ 
devil  a  father,  although  he  is  incapable  of  generation:  so  the     , 
apostle,  in  describing  how  the  first  man  was  imitated  by  those    I 
who  came  after  him,  might  without  impropriety  use  such  Ian-     j 
guage  as  that  before  cited."     And  again,  "The  apostle  Paul 
gave  no  occasion  to  error,  and  said  nothing  improper,  when 
he  declared  that  the  first  man  was  a  sinner,  and  that  his  exam- 
ple was  imitated  by  those  who  followed  him."     "  By  one  man 
sin  entered  into  the  world:  but  one  man  was  sufficient  to 
furnish  an  example  which  all  might  imitate."     "  He  speaks  of 
one,  that  he  might  teach  that  the  communication  of  sin  was 
by  imitation,  not  by  generation."     "  Which  sin,  although  it 
did  not  become  a  part  of  our  nature,  was,  however,  the  pat- 
tern of  all  sin ;  and  hence,  although  it  is  not  chargeable  on 
men  in  consequence  of  their  birth,  is  by  reason  of  their  imi- 
tation of  it."     Prosper,  in  his  epistle  to  Demetrius,  expresses 
the  opinion  thus,  "  The  sin  of  Adam  hurts  his  posterity  by  its 
example,  but  not  by  natural  communication." 

These  opinions  were  rejected  and  firmly  opposed  by  the 
orthodox.  Jerome,  at  the  close  of  his  third  book  against  the 
Pelagians,  writes  thus,  "If  it  be  objected  that  it  is  said  there 
are  some  who  have  not  sinned,  it  is  to  be  understood  that  they 
did  not  actually  commit  the  sin  of  which  Adam  was  guilty 
by  transgressing  the  commandment  of  God  in  paradise,  but 
all  men  are  held  to  be  guilty,  either  in  consequence  of  the 
sin  of  Adam,  their  ancient  progenitor,  or  by  their  own  per- 
sonal act.  The  infant,  by  the  engagement  of  his  parent  in 
baptism,  is  released:  and  he  who  has  arrived  at  years  of 
understanding  is  delivered,  both  by  another's  engagement  and 
his  own,  namely,  by  the  blood  of  Christ.     And  let  it  not  be 


HARMONY    OF    CONFESSIONS.  SOS 

supposed  that  I  understood  this  in  a  heretical  sense,  for  the 
blessed  martyr  Cyprian,  in  the  letter  which  he  wrote  to 
Tidus  the  bishop  concerning  the  baptism  of  infants,  says, 
"how  much  more  ought  infants  not  to  be  debarred  from 
baptism,  who  being  recently  born  have  committed  no  sin, 
unless  that  by  their  carnal  birth  from  Adam  they  have  con- 
tracted the  contagion  of  that  ancient  death  in  their  first  nativ- 
ity. They  ought,  therefore,  more  readily  to  be  admitted  to 
receive  the  remission  of  sins,  since  that  which  is  forgiven 
them  is  not  their  own  sin,  but  that  of  another."  Augustine 
also  strenuously  opposed  this  opinion  of  the  Pelagians  in  all 
his  writings,  "  For"  says  he,  '•  we  were  all  in  that  one  man,  when 
he,  being  one,  corrupted  us  all."  De  Civ.  Dei.  lib.  xiii.  c.  14. 
And  in  lib.  i.  c.  10,  of  his  Retractions,  he  says,  "The 
opinion  which  I  delivered,  that  sin  injures  no  nature  but  that 
in  which  it  is  committed,  the  Pelagians  apply  to  the  support  of 
their  own  doctrine,  that  little  children  cannot  be  hurt  by  the 
sin  of  another,  but  only  by  their  own ;  not  considering  that,  as 
they  belong  to  human  nature,  which  has  contracted  original 
sin,  for  human  nature  sinned  in  our  first  parents,  it  is  true, 
therelore,  that  no  sins  hurt  human  nature  but  its  own."  Oro- 
sius,  in  his  apology  for  free  will,  says,  "  all  have  sinned  and 
come  short  of  the  glory  of  God,  either  in  Adam  or  in  their 
own  proper  persons  :  the  universal  mass,  therefore,  is  obnox- 
ious to  punishment.  And  if  the  punishment  of  condemnation 
due  to  all  should  be  inflicted,  certainly  it  is  not  unjustly  in- 
flicted."  Inhke  manner,  the  writer  of  the  book  entitled  Hy- 
pognosticon  says,  "truly  then  the  sin  of  Adam  hurt  him  alone 
while  he  w  as  alone,  and  Eve  his  wife  ;  but  in  them  we  were  all 
included,  because  they  were  the  nature  of  the  whole  human  race, 
which  is  one  in  all  of  us,  for  we  partake  of  their  nature." 

What  has  been  brought  forward  relates  to  the  imputation  of 
the  first  sin.  Let  us  next  inquire  what  was  the  Pelagian  doc- 
trine respecting  the  communication  of  its  stain  or  pollution. 
Pelagius,  in  his  book  Dc  Natura,  says,  "  first  it  is  disputed 
concerning  this,  whether  our  nature  is  debilitated  and  deterio- 
rated by  sin.  And  here,  in  my  opinion,  the  first  inquiry  ought 
to  be,  what  is  sin?  Is  it  a  substance,  or  is  it  a  mere  name 
devoid  of  substance ;  not  a  thing,  not  an  existence,  not  a 
body,  nor  any  thing  else  (which  has  a  separate  existence)  but 
an  act ;  and  if  this  is  its  nature,  as  I  believe  it  is,  how  could 
that  which  is  devoid  of  substance  debilitate  or  change  human 
nature?"  And  in  his  book  Concerning  Free  Will,  "every 
thing,  good  or  evil,  praise  worthy  or  censurable,  which  we 


304  HARMONY    OF    CONFESSIONS. 


< 


possess,  did  not  originate  with  us,  but  is  done  by  us :  for 
we  are  born  capable  both  of  good  and  evil,  but  not  in  posses- 
sion these  qualities ;  for  in  our  birth  we  are  equally  desti- 
tute of  virtue  and  vice ;  and  previously  to  moral  agency^ 
there  is  nothing  in  man  but  that  which  God  created  in  him." 

Ccelestius  held  previously  the  same  doctrine.  Augustine 
testifies  that  he  held  and  taught  "  that  the  sin  of  Adam  hurt 
himself  alone,  and  that  infants  are  born  in  that  state  in  which 
Adam  was  before  he  sinned."  Julian  maintained  the  same 
doctrine,  which  he  repeatedly  expresses  and  pertinaciously 
defends :  "  human  nature,"  says  he,  "  in  the  time  of  our 
being  born,  is  rich  in  the  gift  of  innocence."  Again,  "even 
if  the  devil  should  create  men,  they  would  be  free  from  all  evil 
in  their  origin  ;  and  so  now  they  cannot  be  born  in  sin,  because 
no  one  can  help  being  born,  nor  can  it  be  just  to  demand  from 
any  one,  what  is  to  him  altogether  impossible."  The  same 
says,  "there  is  no  sin  in  the  condition  of  our  nature."  And 
"  nobody  is  born  with  sin ;  but  our  free  will  is  so  entirely  un- 
impaired, that  before  the  exercise  of  our  own  proper  will,  na- 
ture in  every  one  is  free  from  every  taint."  Hence  Prosper, 
in  his  Chronicon  for  the  year  414,  has  this  remark:  "about 
this  time  Pelagius  the  Briton  published  his  doctrine,  that  the 
sin  of  Adam  injured  himself  alone,  and  did  not  affect  his 
posterity  ;  and  that  all  infants  are  born  as  free  from  sin  as 
Adam  was  before  his  transgression."  It  cannot  be  a  matter 
of  surprise  that  the  Pelagians  held  that  Adam's  posterity  in- 
herited from  him  a  corrupt  nature,  when  they  did  not  believe 
that  his  own  nature  was  deteriorated  by  sinning.  Julian, 
therefore,  says,  "  a  man's  natural  state  is  not  changed  by  sin- 
ning, but  he  becomes  guilty  and  the  subject  of  demerit ;  for 
it  is  of  the  very  essence  of  free  will  that  the  man  should  have 
it  in  his  power  as  much  to  cease  from  sinning  as  to  deviate 
from  the  path  of  rectitude." 

In  opposition  to  these  opinions,  the  doctors  of  the  catholic 
church  held,  that  all  the  posterity  of  Adam  were  now  desti- 
tute of  original  righteousness,  with  which  he  was  endowed, 
and  hence  proceeds  an  inordinate  exercise  of  all  the  powers 
of  the  mind,  which  is  called  the  fuel  of  sin,  the  law  in  the 
members,  concupiscence,  &c. 

THE   END. 


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